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
was called a Nazaren and hereby typified by Joseph the Nazarite of his brethren as some conceive who read Nazaren with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t s And truly these letters are sometime used promiscuously one for the other as 1 Chron. 16.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 96.12 thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and many the like They who read the word Nazaren with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand hereby the Lord Jesus so devoted and dedicated unto God as the Nazarites of old were For whereas others sanctified somewhat of their goods as Sheep or Oxen unto God the Nazarites above all others devoted themselves unto God as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to separate after a wonderful manner as I shall shew which eminently and above all others was fulfilled in our Lord Jesus Christ who devoted and offered himself without spot unto God Hebr. 9.14 and gave over himself to his Fathers will even to the death the shamful painful and infamous death of the Cross which is implyed in his speech John 17.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I sanctifie or devote my self The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devoted or sanctified is used by the LXX to signifie a Nazarite Therefore Philo Judaeus tells us that the Nazarites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. devote and sanctifie themselves hereby demonstrating holiness and the height of their love unto God For every man is to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest and most precious thing he has And therefore he who offers up himself unto God as our Lord Jesus Christ did he no doubt offers up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great vow as the Nazarites vow was called And hence it is that our Lord is so often called a Nazaren Mat. 26.7 Mark 1.24 and 7.19 and 10.47 beside many other places Whence also his Disciples and followers are called Nazarens Acts 24.5 whence ipso nomine nos Judaei Nazaraeos appellant per cum saith Tertullian The Jews by him call us Christians Nazarites after that name Now although this be the opinion of very learned men yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle saith in regard of Plato from whom he differ'd in judgement its lawful and honest to prefer truth before our friends For whereas our Lord is called a Nazaren it is not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to separate For the Nazarite was by his vow to separate himself from Wine and strong drink and not to come at the dead Numb 6.1 6. But our Lord Jesus both drank wine Luke 7.34 and touched the dead corps Luke 8.49 with ver â—4 And therefore although this vow of a Nazarite were fulfilled in Christ according to the truth and by the Spirit of holinesse yet was it not accomplished in him according to the letter of the carnal commandement Nor was our Lord from thence called a Nazaren from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virgultum a sprout or twig because he was brought up in the City of Nazareth or rather Natsareth as it s written in the Syriac Matth. 2.23 whence he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Natsaren as it was written in the title on his Cross which title they say they have at Rome Yet in the Greek tongue he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Nazaren because that as the French and some other Languages affect smoothnesse of pronunciation But was Joseph the Nazarite of his brethren for this end that his brethren should not be or rather that his brethren should be Nazarites whether so or no sure I am our Lord Jesus devoted and sanctified himself unto God by the Spirit of holinesse as a spiritual Nazarite that his brethren might be spiritual Nazarites also For so he saith expresly John 17.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their sakes I sanctifie devote and consecrate my self to God as a Nazarite that they also may be sanctified or become Nazarites For so what Amos 2.12 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazarites is turn'd by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sanctified ones Who ever shall thus willingly devote himself unto God for such a will the Lord requires who loves a cheerful giver especially of himself who gives himself unto God without doubt he shall be looked at as a strange man And therefore our Lord saith whosoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wonderfully separates himself to vow a vow of a Nazarite to separate himself unto the Lord who ever doth so shall be wondred at and become a wonder or a Monster unto many as David saith of himself Psalm 71.7 And it is the condition of all such Esay 8.18 Zach. 3.8 And Saint Peter gives the reason Because they run not with the men of the evil world from which they have separated themselves 1 Pet. 4.4 into the same confusion of luxury as those words should be rendred Such as these are exemplary men in holinesse of life who shine forth as lights to the dark world in a wicked and perverse generation This concerns us O ye Nazarites who ever are dedicated and consecrated unto God it concerns us O ye Nazarens who grow up unto him in all things Ephes 4.15 who is the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sprout or sucker out of the root of Jesse Esay 11.1 that every one of us endeavour to excel to the edifying of the Church 1 Cor. 14.12 and so to be a Nazarite of his brethren to abstain from wine wherein is excess and to be filled with the Spirit Not to pollute our selves with dead works not to come at a dead soul as the words signifie Numb 6.6 not to communicate with any how neer so ever unto us in their dead works to preserve and increase our holy thoughts To stir up our selves in these times of distresse to pray unto the Lord for our selves and our brethren So shall the blessings of our God descend upon us as they descended on the head of Joseph who was the Nazarite of his brethren EXODVS Chap. 1. Verse 3. All the soules that came out of the loynes of Jacob. VVHat in the context the Translators call the loynes they acknowledge in the margent to be the Thigh in the Hebrew as also they do Gen. 46.26 And why then should that be rejected which the Spirit of God dictates and that chosen which seems best to their own humane spirit when the Scripture saith the Thigh how dare we say the Loyns Imo haud longè hoc vocabulum ab ipsa re abludit cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utriusque sexûs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significet Gen. 46.26 Numb 5.21 Nimirum seminales venae tres è lumborum venis ortae antequam in crura descendunt per femora virorum ac mulierum recurrunt fecundumque semen in vasa generationis utrisque devehunt quod ferè Valesius ait cap. 13. sacrae philosophiae The
in their wars First to proclaim and invite them unto peace which if they embraced well if not what remain'd but killing and slaying Deut. 20.10 13. Even so the Lord himself deals with Israel first he displayes the white Banner of his love Goodness and Mercy Cant. 2.4 which if it be accepted he graciously promiseth life and immortality but if that be rejected he holds forth the black Flag of defrance death and destruction Rom. 2.4 10. For well he knowes the frame of our heart who made it that naturally we had rather be drawn with the cords of â— man even with the bonds of love Hos 11.4 and therefore he rather would that his goodness should gently lead us to repentance then that we should need forcing like a beast I will instruct thee saith he and teach thee in the way which thou shalt go I will give counsel with mine eye upon thee be ye not as the Horse or the Mule without understanding whose mouth must be held with bit and bridle Psal 32.8 9. In the Chapter before us the Lord observes the same method For having propounded the way of his Commandements and exhorted us to walk in his statutes and to keep his Commandements and do them ver 3. He invites us first by the former kinde of motives temporal and spiritual blessings and the very best of them both The temporal though under them also spiritual are contain'd plenty of corn and wine with the cause of that plenty rain in due season And because plenty is a dangerous attractive and oftentimes drawes enemies to share with us and hinder our quiet injoyment of it he secures our fears of that danger by promise of peace and safety And whereas our peace might possibly be distrub'd either by some home-bred evil or from abroad he promiseth security in regard of both ver 6. I will rid evil beasts out of the land neither shall the sword go thorow your land But in case any shall be so bold as to make an assault upon us they shall be repulsed with notable loss for five of you shall chase an hundred and an hundred of you shall put ten thousand to flight v. 7 8. And because when goods increase they are increased who eat them Eccles 5.11 When the enemies are put to flight and plenty peace and safety returns the Lord promises the fruit of plenty peace and safety I will have respect unto you and make you fruitful and multiply you and ye shall eat the old store and bring forth the old because of the new ver 10. And these are the temporal blessings and the principal ones which also have their spiritual contained under them 2. His spiritual blessings are here only two but those instar omnium as comprehending all the rest his establishing of his covenant with them and his residence and presence among them with them and in them as the parallel Scriptures prove Ezech. 37.26 27. 2 Cor. 6.16 Revel 21.3 This is Gods method even with Jewes and Gentiles If so great goodness of God cannot so far prevail with us as to keep us in the way of his Commandements but that we will depart from him he then hedges in our way with thorns Hos 2.6 When his mercies cannot win upon us then he sends his judgements when rewards will not perswade us he then afflicts us with his punishments Yea if lighter afflictions will not move us he then sends heavier Which is the purport of this Chapter from verse 14 to the 40 and of my Text which is named once before ver 21 22. Herein we have 1. the Lords supposition of his peoples disobedience and obstinate opposition If ye will not for all this hearken unto me but walk contrary unto me 2. The Lords answerable opposition threatned against his peoples supposed disobedience and opposition then will I walk contrary unto you also in fury Both which will afford us these several points of doctrine 1. The Lord supposeth his people may not hearken unto him 2. That they may not hearken unto him for all this 3. That they may walk opposite unto him 4. If thus they walk opposite and contrary unto him he also will walk contrary unto them in fury 1. The Lord supposeth his people may not hearken unto him The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the words which answers to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and aâ—â—â—ire to hear or hearken they all signifie to obey As my sheep hear my voice John 10.27 Be swift to hear slow to speak James 1.19 Which Scriptures and many other speak not of the outward hearing or if of that yet in order to the inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the minde and heart that hears and sees This inward sight and hearing therefore is obeying as the holy Ghost saith To day if ye will hear his voice harden not your hearts Hebr. 3. For whereas Cor est terminus â—â—nium actionum ad intrà the heart is the term of all actions tending inward no action can be performed aright unless the heart be suitably affected with it So that to the due and effectual hearing of the Lords voice there is required a soft pliable and tender heart and humble meek and yielding spirit such as that was of Josiah 2 Kings 22.18 19. The Lord may well suppose that his people will not hearken unto him but give a deaf ear to his command to walk in his statutes to keep his Commandements and do them which is the precept here to be heard and obeyed ver 3. If we shall consider the Lords experience of mans perverse reasonings touching the grace and mercy of God the delay of his judgements against impenitent sinners hope of impunity delight in the pleasures of sin the great gain hoped for by continuance in sin and a thousand such whereby the man frustrates Gods counsel and hardens his own heart against the Commandement of God to his own destruction Hence it followes that the Lord hath his speaking power and his voice and that he puts forth his voice and would have it heard and obeyed by his people This is necessary as Plato himself could say because the will of God cannot be known unto men unless God by his Oracle reveal it Hence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the voice we know the thoughts and will which otherwise are hidden in the soul This minde and will God reveals either immediately by his own in-speaking or by means of those who are his Truchmen and Interpreters which comes all to one purpose For the inward in-speaking is Gods Oracle and they who speak ought to speak as the Oracles of God 1 Pet. 4.11 And in this sense it is true he who heareth you heareth me The Lord leaves it to the power will and choise of his people whether they will hearken or not whether they will obey or not obey So the holy Ghost saith Hebr. 3. To day if ye will
in the heat and fury of chance Do ye not remember our late extraordinary droughts And when the Lord gave rain did he not withal send destructive hail thunders and lightnings I shall remember you only of that memorable one July 20. 1656. when the rain hail thunder and lightning laid all the corn and fruit-trees waste five miles broad and between fifteen and sixteen miles in length about the City of Norwich I received this relation from good men of credit and sufferers in that calamity but the thing is sufficiently known So the Lord walked with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even in the heat wrath and fury of chance This story I the rather mention because I have observed it to be the guise of men in this City like that of the Athenians Acts 17.21 to spend their time in hearing or telling some new thing and that commonly they entertain relations of this nature under the notion of novelties and think no more of them And therefore God by this and like judgements awakens us and reproves our casual and accidental walking with him that we should turn unto him lay his judgement to heart learn righteousness and with full purpose of heart walk with him But the Stoicks of our time are not hereby justified who will have all things come to pass by an immutable and fatal necessity as if the series and order of causes and effects were so knit together as links in a chain by an unavoidable destiny so that howsoever Gods people walk or have walked with him they nor could nor can walk otherwise then they have done or do No nor can God himself having bound up himself by his own decrees walk otherwise with his people then he hath done or doth walk Surely these men consider not that the most high God who made man a noble and free creature with power to act or suspend his act to do this or that or their contraries he himself reserved to himself the same liberty or greater then what he gave to the counterpane of himself And since all things between God and man are transacted by way of covenant the terms and conditions of it alwayes suppose free agents entring into covenant and therefore a possibility of keeping or breaking covenant and consequently respective rewards and penalties annexed thereunto Otherwise man should be unjustly punished for that which could not be avoided or unduly rewarded for what could not be done otherwise Yea there should be as no merit so no demerit no demerit no sin no righteousness Yea all perswasions and disswasions all counsels exhortations dehortations all promises and threatnings reproofs admonitions all commands all prohibitions in a word all acts of God upon mans will which indeed upon the matter should be no will all Lawes of God and men should be altogether null and to no purpose or which amounts to little more a meer juggle a meer pageantry of seeming actions done onely above-board when indeed there should be no such thing But alas my heart condemns me that I have not walked so evenly so intirely with my God I have had many a good will and purpose to walk with my God and somewhat or other intervenes diverts me and turns me from my purpose Yet fear not the Lord with whom thou walkest looks at thy heart and good will and how thou art affected toward walking with him I the Lord search the heart and try the reins to give to every man according to his wayes according to the fruit of his doings Jer. 17.10 If we have forgotten the Name of our God or stretched out our hands unto a strange god shall not God search it out for he knoweth the secrets of the heart Psal 44.20 21. He looks upon the hands thorow the heart And therefore what we have in the Text if ye will not hearken unto me but walk at all adventures with me speaking of the event the same ver 21. ye may read spoken of the heart and affection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if ye will not hearken unto me if ye have a lust heart and will not to hearken unto me The Lord looks thorow our heart and will at our feet and walking O but if our heart condemn us God is greater then our heart and he knowes all things 1 John 3.20 Thus the poor soul dejects it self and pleads against it self without just cause Let not thy heart condemn thee 1 John 3. Ver. 18 19 20. God is greater then thy heart and he knowes all things Alas saith the poor soul that 's my condemnation that God is greater then my heart and knowes all things It is a true saying Qui respicit ad pauca de facile pronunciat he who looks at few things soon delivers his opinion But he who will give a right sentence of Gods truth he must look about him at antecedents and consequents and pray to the Lord to give him his Spirit to lead him into all truth This place of Scripture is not well translated Let us take the whole Paragraph before us and consider of it 1 John 3.18 19 20. My little children let us not love in word and in tongue but in deed and in truth And hereby namely by our loving in deed and in truth hereby do we know that we are of the truth and shall assure or perswade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our hearts before him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for but that if our heart condemn us or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although as Matth. 26.35 John 8.14 and elsewhere although our heart condemn us for any former failing that God is greater then our heart greater in wisdom grace mercy and goodness and knowes all things he knowes our heart and the present frame and disposition of our heart in the deed and truth of love So that many a poor soul dejects and casts down it self upon a meer mistake of this place of Scripture mis-translated which being truly rendred and understood makes for the great consolation of it But I have not walked with my God in the way of his Commandements Surely the Lord hath forsaken me His Prophet tells me The Lord is with you while you are with him if ye forsake him he will forsake you And this is my condition Be not discouraged poor soul The Prophets words are The Lord is with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your being with him if therefore thou do what is pleasing in his sight and what he hath shewen thee 2 Chro. 15. Ver. 2. is good if thou do justly and love mercy and humble thy self to walk with thy God thou art with him and in thy being with him he is with thee Continue thou in so doing and in the good will so to do But alas I endeavour so to do but I often stumble in the way That makes thee more diligent and more wary afterward He who stumbles commonly takes a larger stride Be careful and remember that thou walkest in the midst of snares
we must not come at or unto a dead soul we must go out of the world as the Apostle reasons 1 Cor. 5.10 To go in unto a dead soul is to have intimacy with it as Jacob speaks Gen. 49.6 O my soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word enter not into their secret Hence it appears there are dead souls For what is the natural death but the separation of the soul from the body And what is the spiritual death but the separation of the spirit of life from the soul according to what the Prophet speaks The soul that siuens that shall die Ezech. 18.4 For sin when it is perfected bringeth forth death James 1. And as the man is said to die of some one disease or other or of some wound or of old age even so the soul dies Thus the false teacher who consents not to wholesome or rather healing words 1 Tim. 6. v. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of our Lord Jesus Christ and the doctrine which is according to godliness he is proud knowing nothing but doting so our Translators turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sick about questions and strifes of words And it is a deadly sickness for it followeth whence cometh envie and that slayeth the silly one Job 5.2 Yea envie is like the foul disease the rottenness of the bones Prov. 14.30 A consumption of the soul so Wisd 6.23 Neither will I go with consuming envie wrath is a feverish distemper that gives place to the destroyer Ephes 4. Covetousness is a dropsie Quò plus sunt potae plus sitiuntar aquae As much he drinks so much he thirsteth still And prodigality is a flâ—â—â— and looseness of life For the prodigal yong man was dead of it saith his father when he spent his substance with riotous living Luke 15.13.32 And there is the like reason of other spiritual diseases O that men would impartially look into their own spiritual estate and judge concerning themselves whether their souls be dead or alive It is of greatest importance whether so or not For he who hath not the spirit of life and spirit of Christ he is none of his Rom. 8.9 And we are saved by his life Rom. 5.10 We enquire not now into signes of the vegetative sensitive or rational life but what characters we finde in our selves of the divine life or life of God according to which the soul may be said to live If there be no sense or exercise of sense we know that naturally the man is dead at least if his taste if his touch be gone if he taste not that the Lord is gracious Phil. 1.9 I pray Phil. 1. v. 9. that your love may abound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in acknowledgement and all sense If there be no breathing there is no life if the heart pant not breathe not after the living God Cain hath then killed Abel the self love hath slain the breathing from and towards God Gen. 4. I place not talk and speech among the signes of life It s possible there may be a great deal of holy talk and yet but talk which our Lord the wisdom it self seems to wonder at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O generations of Vipers the word is plural how can ye that are evil speak good things Matth. 12.34 A man may live though he be speechless the true speech is from the life of God Matth. 12. v. 34. Psal 65.1 he that speaks as the Oracles of God 1 Pet. 4.11 Silence is praise to thee saith David Psal 65.1 though ours turn it otherwise the silent persevering in well doing best praiseth and pleaseth God Psal 50.23 Psal 119.175 O let my soul live and it shall praise thee The Nazarite ought to come unto such living souls and his soul shall live 3. All the dayes that the Nazarite separates himself unto the Lord he shall come at no dead soul What dayes of separation were these The learned Jews have caught that the time of the Nazerites now was thirty dayes a whole Moneth and this they understand to be meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 5. He shall be holy because in that word the number of thirty is contained Howbeit this was to be understood if he vowed himself a Nazarite and named no certain number of dayes Of these dayes we understand Acts 21. v. 26. Acts 21.26 where S. Luke mentions the accomplishment of the dayes of purification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Against this word Purificationis whereby Hierom renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drusius excepts and we may as well except against the same word here Englished purification and for the same reason Because purification is properly of those who were before unclean and impure whereas the Nazarites here mentioned had vowed against all uncleanness and had kept themselves pure and holy to the Lord. In place of it we may put sanctification There is reason enough for this in the precept He who gives it is Lord of all our time Herein the Christians vow of spiritual Nazariteship exceeds that of the Law That of the law might be temporary as for 30 dayes but our vow in Baptism whereby we are initiated into the Christian Nazariteship is a vow of far greater abstinence as to forsake the Devil and all his works the pomps and vanity of the wicked world and all the sinful lusts of the flesh 2. Belief of all the Articles of the Christian faith 3. Of longer time to keep Gods holy will and Commandements and walk in the same all the dayes of our life O ye Nazarites ye who have separated your selves to the Lord come not at a dead soul all the dayes of your life It is the soul and spirit that is mainly to be heeded The holy Scripture reckons persons by their souls as Gen. 12.5 all the souls they had gotten in Haran and 46.26 all the souls that came with Jacob into Egypt and many the like whereas we account men rather according to their bodies as when we say no body some body a good body c. Vnde haec farrago loquendi venerit in linguas How come we to speak thus but from too little care of our souls which is helped on by mis-translation If we come at a dead soul and so defile our own souls all our former labour is utterly lost The dayes that were before shall fall because his separation was defiled Numb 6.12 He must begin again And there is the same reason with the spiritual Nazarite Ezech. 18.24 When the righteous man turneth away from his righteousness and committeth iniquity and doth according to all the abominations that the wicked man doth shall he live All the righteousness that he hath done shall not be mentioned in his trespass that he hath trespassed and in the sin that he hath sinned in them shall he die This no doubt is a very great restraint upon the Nazarite But a case may be put wherein he may seem to be released
the Clue of the Original Tongues as Pagnin and more exactly Arias Montanus have done And although some learned good men have somewhat condemned the later as if he were too curious and have affirmed that he hath in some places made the Scripture scarce to speak sense I confess the Idioms of every Language and so of the Hebrew tongue are such that they must seem harsh if expressed in another Language Yet I leave it to the due consideration of godly learned men whether less violence will not be done to the holy Text by rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and expresly though in a phrase more harsh to our English ears then to impose our own sense upon it though in a phrase and manner of speech to us more familiar and better known For albeit the expression be uncouth and strange it will be the Preachers duty business and comfort to explain it unto the people together with the spiritual meaning of it How else can he be said to teach them For many of the people are at least in their own opinion so skilful in the Letter of the Scripture that they disdain to be further taught So that one said I say not how wisely that he would not go cross the way to hear what he knew not already Is it said in vain They shall seek the Law at the mouth of the Priest Malach. 2.7 Therefore it is said of the Levites That they read in the Book of the Law of God and gave the sense Nehem. 8.8 Whence it appears that the Letter of the Scriptures and much more the spiritual meaning of it was obscure even to the Jews themselves especially after they bad been in Babylon And may we not think that the Letter of the Scripture must be yet obscure to the Christian Church which in S. Peters dayes was in Babylon 1 Pet. 5.13 And is it yet come out of Babylon When now I had sometime proceeded according to this method and digested the more material mistakes of the Translation into Arguments of plain weekly Sermons both because I wanted other time properly to be bestowed upon that Subject as also that the Amendment of the Translation might appear not Arbitrary but necessary and had applyed the several â—ffâ—yps unto life und manners Although I had for brevity sake wittingly passed by many oversights in the Translation especially in the three first Books of Moses and had scattered enough for any man to glean after me yet I perceived the Work swelled beyond my first intention And therefore considering that the further wo proceed in survey of the Scripture the Translation is the more faulty as the Hagiographa more then the Historical Scripture and the Prophets more then the Hagiographa and the Apocrypha most of all and generally the New more then the Old Testament Considering also that the Work would be very long if I should proceed thorowout the whole Scripture according to the same large measure of Application Lastly perceiving the infirmities of old age already upon me and that Ars longa vita brevis the business is long and life but short I thought meet in mine Essayes to take notice of the mis-translation of other Scriptures as well as these of the Pentateuch observed in this Volume And therefore although at first I put all Scriptures quoted promiscuously either in the Margent as in the beginning or because that was more troublesome to the Compositer in the Context afterward I placed all such Scriptures cited in the Margent against the translation of which I conceived there lay any just exception For the discovery of these mis-translations I have used the help of diverse of my friends especially Dr. Thomas Drayton Mr. William Parker and Mr. Richard Hunt who beside that hath also taken great pains in making a Table of the Sermons contained in this Book also an Index of such Scriptures as either purposely or occasionally are opened in it and also hath made a Catalogue of the more notable Errata in the whole Volume a labour much below his worth and ability The Lord in mercy be pleased to give his blessing unto these my weak Essayes and endeavours that they may tend as they are intended unto his honour and glory in the illustration of his serviceable Word and the edifying of his people in their holy fear faith and love He be pleased to stir up many far more able then I am so thorowly to furbish and sharpen the two-edged Sword of his Spirit the Word of God that it may cut down the known sin and the false righteousness the outward and inward iniquity that I and these my labours may be as nothing in comparison of such instruments as the Lord may raise up that the testimony of Jesus may be cleared and may witness of him that all the people may be gathered unto Shilo Gen. 49.10 2 Thess 2.1 and may give testimony unto the truth in Jesus even the putting off the old man and putting on the new Ephes 4.21 22. That all may be so reconciled unto God by the death of his Son and saved by his life That all may hear the voice of the Father and see his shape Phil. 2.6 and may have his Word abiding in them and receive the Son whom he hath sent and may come unto him that they may have life John 5. That the Son of God may obtain the end of his coming who is therefore come that men may have life and have it more abundantly John 10.10 in Faith Prowess Experimental knowledge Temperance Patience Godliness Brotherly love and Common love whereby an entrance may be administred unto us abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ So great grace the God of all grace vouchsafe unto us all through the same Jesus Christ our Lord Amen! GEN. 1 2. And the Spirit of God moved upon the face of the Waters EVery Scribe taught into the Kingdom of Heaven is like unto a Man an housholder who bringeth forth out of his Treasure things New and Old Matth. 13.52 The Old is the Figure the New is the Spirit saith S. Basil And the Lord Jesus maketh the Ministers of the New Testament able Ministers not of the Letter but of the Spirit Now should any Man purchase a Field yielding a plentiful Crop and well worth his money yet if he who sold him that Field should beyond his bargain and what he looked for discover unto him a rich Mine and a Treasure hidden in that Field surely he should do the purchaser no wrong Nor have the pious Ancients Jews and Christians Greek and Latin Fathers who delivered the holy Scriptures unto us done us any injury when beside the literal sense which onely some look after they shew us a spiritual meaning also especially of the Penteteuch or Five Books of Moses which Juvenal calls an hidden Book Tradidit arcano quodcunque Volumine Moses And of that hidden Volume the Book of Genesis Yea and of that Book the
the outward profession and practise They are to heal the Nations Revel 22.2 to heal the diseased So the Sun is not only the cause of life but of medicin also Therefore the Poets made Apollo the Sun the Author of both Which is true of the Sun of Righteousnesse in both respects Mal. 4.2 For unto those who fear the Lords Name the Sun of Righteousnesse shall arise with healing in his wings The same tree of life affords both Revel 22.2 Hitherto we have heard the Lords first precept which is affirmative The second followes which is negative But of the tree of the knowledge of good and evill thou shalt not eat of it Through the subtilty of the Serpent the woman given for an help to the man fell a lusting after her own will to be somewhat her self by that desire she had to eat of the tree of knowledge of good and evil And hereby she desired in a way contrary to Gods command to be like unto God to see and know all what God sees and knowes And of this forbidden fruit she her self did eat and gave her husband also to eat of it And so fell away from the light and life and wisdom and will of God to her own vain opinion earthly wisdom and will of the flesh This is that we call the fall of man whereby the life is mingled with the death good with evil light with darknesse truth with errour This is the Mother sin and Nurse of all other Hence it is that man was driven out of the light of life out of the Paradise of God and hath lost the power to eat of the tree of life It must be given him anew Do we consider all this only as a most antient History and look at it as done only so many Ages since Or may we not finde the same acted over and over many ten thousand times since in all after generations and even in our own selves I might name many Scriptures I shall note but one which I beseech you read and consider well of it 1 Cor. 11.2 And let us observe the direfull effects of our fall and what an evill and bitter thing it is that we have departed from our God and feed not upon the trees of His Paradise but upon such Plants as are not of our Heavenly Fathers planting For whose plants are envy division contention strife and discord which grow up ranck among us as they say The Serpents teeth did-seges clypeata Whose plant is pride the beginning of sin as the wisman calls it Whose is coveteousness the root of all evill Whose is wrath and revenge and other roots of bitterness Whose plants are lasciviousness luxury gluttony surfeting and drunkeness and other such like Pot-herbs Whence grow the briars and thorns the heathenish cares the curses of the earth These all these are sown and planted and grown up thick in us Are these of Gods planting O no The envious man hath done this All this wickedness is grown up as a tree Job 24.20 Of which the fallen man eates freely contrary to the Command of God The rib which the Lord God had taken from the man Gen. 2.22 made He a woman What they turn made is in the Hebrew built as in the margin Which I prefer the rather because it answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to edify or build which is very often applyed to the Church as the Truth of this type Act. 9.31 15.16 and 20.32 1 Cor. 14.4 This is now bone of my bones and flesh of my flesh Word for word This for this once is bone out of my bones Gen. 2. Ver. 23. and flesh our of my flesh And so it answers to the LXX and to the Apostle Ephes 5.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the words following prove this translation Because she was taken out of man implying that the Church is taken out of Christ which S. Paul calls a great mystery Ephes 5.32 For so we receive from Christ a suffering flesh 1 Pet. 4.1 as he promises to us an heart of flesh Ezech. 36.26 a soft heart and sit to receive impressions from the Spirit of God as Josiahs heart was tender 2 Kings 22.19 We receive also bone from his bones The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies strength as well as a bone Job 21.23 and elsewhere And hereby we are enabled to act and do according to divine impressions made in our tender and fleshy heart And hereby we become strong in the Lord and in the power of his might Ephes 6.10 and able to do all things through Christ who thus inwardly enableth us Phil. 4.13 SERMON I. SERM. I. The Law and Gospel preached from the begining GEN. 3.15 ANd I will put enmity between thee and the woman Gen. 3. Ver. 15. and between thy seed and her seed c. The obscurity of the Scripture proceeds much what either from mistakes of Translation or else from false Glosses and mis-interpretations The words I have propounded now for my Text may prove an instance of them both For whereas in reading of the Old Testament Moses hath a vail upon his face 2 Cor. 3. v. 13. And not as Moses which put a Vail over his face that the children of Israel could not stedfastly look to the end of that which is abolished In reading the three first Chapters of Genesis Moses is double vailed And therefore those three with the book of Canticles and some other Scriptures were by the wise men of the Jews prohibited to be read by Novices lest they might make ill constructions of them as I shewed before in part This was needful to be premised because the Text propounded is a part of the third Chapter and hath in it more difficulty then appears at the first reading of the words And therefore whereas the Apostle saith concerning the Jews 2 Cor. 3.15 that When Moses is read the vail is upon their hearts but that vail is done away in Christ The Lord be pleased to turne all our hearts unto himselfe that that vail may be done away Moses having described the fall from verse the first to the seventh he brings in God the Judge examining the fact and making inquiry into the causes of it searching out this sin not unknown to himselfe before from Adam to Eve and from Eve to the principall malefactor the Serpent Wherein we may note how the Lord Parts laesa yea Laesa Majestas the highest majestie the party offended how wisely Obs 1. justly mercifully he proceeds in this and the two following sentences Yea hence we may take notice Obs 2. that although the Lord permits sin for the tryall of his creatures and the manifestation of their weaknes and inconstancy in the good wherein they are not unmoveable like himself yet he will certainly call the offenders to an account afterwards Whence also we learn that he is greater then the Devill and all that sin against him Obs 3. both in knowledge
opposite hereunto which the Lord puts into the seed of the woman is the work of the Law in us both discovering sin and righteousness to a knowledge of our condemnation for sin and a sense thereof whereby our will and readinesse and easinesse to commit sin is curb'd and checkt and broken in us and some inclination unto obedience out of fear of Hell is wrought in us As the first enmity is Abel so this second is Sheth which signifies a positive Law This Sheth is the Father of Enosh the miserable and wretched man as the word signifies for then men began to call upon the name of the Lord for mercy as our Translators turn the words which shall otherwise render as Saul or Paul did Rom. 7.24 O wretched man that I am c. Acts 9.11 Behold be prayeth This no doubt is a blessed enmity and a good preparation for our conversion unto and our reconciliation with God Psal 94.11 12. The Lord knoweth the thoughts of man that they are vanity Blessed is the man c. and Psal 119.67 Before I was afflicted I went astray but now I have kept thy word Vers 71. It is good for me that I have been afflicted that I might learn thy statutes 3. The third evil in the seed of the Serpent is enmity unto all righteousnesse as Paul saith further unto Elymas Acts 13.10 Thou enemy of all righteousnesse c. And therefore the third enmity hereunto opposite is the glad tydings of grace and mercy unto salvation life and righteousnesse signified by John The grace of the Lord which sweetly melts the heart into godly sorrow inclines it unto the love of all righteousnesse and to serve God freely out of love and good will Psal 130.3 4. If thou Lord shouldest mark iniquities O Lord who shall stand but there is forgivenesse with thee that thou mayest be feared John 4.10 4. The fourth evil in the seed of the Serpent is Caput mali The chief evil even the son of Satan himself the son of Perdition 2 Thes 2.3 That man of sin to be revealed the son of perdition And therefore Paul cals Elymas The child of the Devil Acts 13.10 And therefore opposite hereunto the Lord puts the great enmity even Christ the Son of God working in us to will and to do according to the minde and will of God and against the lusts and will of Satan Thus 2 Cor. 5.19 Christ is reconciling the world c. Ephes 2.14 For he is our peace who hath made both one c. and hath broken down the middle wall of partition between us c. and in 15 16 verses Having abolished in his flesh the enmity even the Law of Commandements Col. 1.21 22. And you that were sometimes alienated and enemies in your minde by wicked works c. and 2.14 Blotting out the hand-writing of Ordinances that was against us which was contrary to us c. All this is done meritoriously and exemplarily by Christs sufferings for us but effectually by his spirit his Crosse and sufferance in us but most fully when we in the second and new birth are made of one heart and spirit with him 1 Pet. 4.1 For as much as Christ hath suffered in the flesh arm your selves with the same minde for he that hath suffered in the flesh hath ceased from sin that he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God Obs 1. Hence we learn That the only wise God who suffered the man to fall he well knew how to recover him out of his fall unlesse the man himself should prove the only obstacle and hindrance of his own restitution Otherwise no doubt he had not permitted the man to fall but that he could and would turn it unto his greater glory and the greater shame and confusion of the enemy The Lord repayes and requites his enemies in their own kind by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obs 2. Lege talionis by rendring them like for like as he did to Adonibezec and he acknowledgeth it Judges 1.7 As I have done so God hath requited me Thus here the most righteous God puts in an enmity against him who had first brought in the enmity against and between God and man Obs 3. There was no other way to recover and save the fallen man then to breake the inward league and amity between him and the Devil and so to reconcile the man unto himselfe for that outward pacification and atonement which Christ purchased by his death could not alone and by it self prove availeable unto salvation without a divorce made and a deliverance wrought from Satan and his kingdom and communion with him Nor could we have had communion with our God again in his spirit presence and Kingdom without this enmity first wrought and put into the woman and her seed Agree then with thine adversary Consent unto the law that it is good Let us who love the Lord be like unto him and he will the more love us Similitudo est causa amoris Now wherein should we expresse our love unto him even by hating sin and iniquity it is the Prophets exhortation Ye that love the Lord see that ye hate the thing that is evill Psal 97.10 Such an hater of evill and the evill one was holy Iob who had his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the text With allusion hereunto he speaks unto the Lord Thou hast reputed me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thine enemy as if he should say thou hast changed my name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 13.24 If such enemies we be against the evil hence it will come to pass that the Lord will put a perfect enmity into us so that wee shall hate the evill with a perfect hatred and the seed of the woman shall breake the Serpents head Axiom 3. It shall bruise thy head c. These words with those following contain the effect of the fuid between the seed of the Serpent and the woman wherein we must inquire First what is meant by the head Secondly what it is to bruise the head Thirdly who it is or what it is that shall bruise it 1. The word here turned head is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the chiefe part of the man or beast whence the chief of any thing hath the name In the French Chefe is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head In it all the senses and their instruments the sinewes are centred This is in the body as a watch-tower whence the watch-man foresees what ever good or evill is to come whence is the German word haupt from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see or foresee unto this part the Iudgment is referred whence to heed or consider hath the name from the head hence is the direction of the members in their functions whence Aquinas saith the two parts of
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
that in the very words immediatly before where they make no scruple to joyn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin lieth or lying at the dore Where if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be Feminine certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Masculine And here is the same reason of Syntax in the later Sentence which is in the former The reason is evident out of the former words For since the Lord promises reward for well doing and threatens punishment for evill doing in all reason and equity there must be a power in man to will the good and nill the evill 2. Another reason may be from the great wisdom and goodnes of God who albeit he permit sin in the world for exercise and tryall of his own people as he permitted some of the Canaanites to remain in the Land yet he reserves a power and imparts a power unto man for the subduing of it Obs 1. Hence it follows that there is in man a free principle of well and evill doing and that even in evill men as in Cain here This we finde in Saul making apologie to Samuel for his offering Sacrifice before he came 1. Sam. 13.11 Obs 2. This acquaints us with that which we call free will which is very much mistaken by most men For true freedom is a power to will and do what is good without any hindrance in him who wills and does it So that the true liberty imports a releasing from a mans own self-bondage as his carnall reason from his false and erroneous principles from his own lusts whereunto he was a servant John 8. from the law of sin And being set free from all this bondage the true libertie is the addicting ones whole selfe understanding reason will affections actions life unto God and his righteousness This freedom is wrought by the Lord Jesus Christ Joh. 8.32.36 Rom. 6.17.18 and 8.2 So that Cain according to this Doctrine evident out of Gods word might do well or not do well might do good or evill yet not have free will according to the Scriptures Obs 3. Hence it appeares that to sin is a voluntary and free act of man it is the knowen saying of one of the Antients Peccatum si non sit Voluntarium non est peccatum Obs 4. The fallen man is not wholly destitute of all power and all strength though impotent and weake he be Surely our Lord knew and knowes best what strength man lost by his fall and what strength yet temaynes with him when he describes the man in that parable Luk. 10.30 fallen amongst theeves who left him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being not quite dead but halfe dead And therefore our last Translatours much wrong the text and the Christian reader when they turn Rom. 5.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we were yet without strength For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not simply without strength but onely weake feeble infirme or sick as the English Manuscript has it For he who is said to be weake is not wholly without strength Nor can be said to have no strength at all but only impaired in his strength For whereas 1. Cor. 8.7 Their Conscience being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weake is defiled And Rom. 14.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that is weake in the faith These words do not imply a total privation of strength in faith and conscience but only a weaknes of both and so the Apostle is to be understood when we were weake not wholly without strength As the V. Lat. turnes it infirme So Vatablus so Castellio so Pagnin so the French Spanish Italian High and low Dutch Bibles so Coverdale and all our English Translations except only that of Geneva and our last Translation Which for greater conviction of them ye may take notice that in most other places they render the same word not without strength but only weake as Math. 26.41 The Spirit indeed is willing but the flesh is weak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 4.10 we are weak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but ye are strong And 9.22 To the weake I became as weake that I might gain the weake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and elsewhere But what great injury is done either to the Text or Reader if we turn the words when we were without strength Surely whereas most men are Proclives à labore ad libidinem and in the matter of obedience will rather listen to the ten Spies who said we are not able then to the two who said we are well able Num. 13.30.31 If we render the words we are without strength who will go about to use that strength which the Scripture as he reads it tells him he has not Yea hence it comes to pass that he yeilds to all temptations from the world the flesh and the Devil and lies down like a great Lubber and letts all the messengers of Satan buffet him Why He has no power to resist them The Scripture as he reads it tels him he has no strength Axiom 4. God saith to Cain Thou shalt rule over it That is over thy sin Obs 1. Sin and temptation to sin is not so unruly but that Cain if he will do well may master it The Lord himself saith the desire of sin shall be subject unto thee and thou shalt rule over it Whence it evidently appears that there is some power from the Lord even in the fallen man to subdue his corruptions and toward the overcoming evil with goodness Rom. 12. Obs 2. Learn we hence that some men are so hardned in their sinful courses that though God himself preach unto them from Heaven yet they will not be moved at it but wilfully and obstinately persist in them The Lord himself had preached to Cain both the Law and the Gospel yet he remained in his hardness of heart and his bloody purpose of killing his Brother as appears by the sequel of the story Beloved I may here take up a sad serious complaint and lamentation over our much preaching and hearing and our little practice and obedience They who consider the former the frequent preaching and much hearing would judge us of this City to be the best Christians in the world They who see the later the lives and practices and dealings in the world of many of us may judge rightly that they are the very worst And this brings a shame upon the profession of Christianity and causes a neglect in many of resorting to the Congregation who observe that many place their religion in going to Church and hearing and especially such or such a precious man For they observe also that he goes to Church an envious person and returns from thence an envious person He who comes into the Assembly a covetous man he goes out as covetous as he came he who comes in a Drunkard goes out a Drunkard He who resorts to the Assembly a Cain rull of murderous thoughts and purposes he goes away as arrant a Cain as resolved a murderer
to the Jewes which of you convinceth me of sin Iohn 8.46.7.8 That very question was conceived to be a very great sin and occasioned another Say we not well that thou art a Samaritan and hast a Devill Mat. 27.23 Nay their malice ended not in reproachfull words For when Pilate asked them what evill hath be done T was evill enough to have done no evill The text saith they cryed out so much the more let him be crucified It was sin enough in Paul so to have walked and pleased God that he could truely say I have lived in all good conscience before God untill this day Then Ananias commanded those who stood by to smite him on the mouth Acts 23.2 And it was well he scaped so Nor is this observable onely in the visible Church but in every Nation who so ever fears God and works righteousness and so walkes and pleaseth God initially Acts 10. as Cornelius did even for that very reason he is not accepted of men That Hermodorus was bannished from Ephesus Aristides Themistocles Alcibiades and others from Athens by Ostracisme no other reason can be given but onely that they were excellent men and abounded more than others in doing good They walk'd up to that light they had Nor is there any other cause alleaged by Lampridius why Heliogabalus was displeased with Alexander his adopted son but onely because he was unlike unto his father a continent chast and temperate man Nor why the same Emperour put Ulpian the great Lawyer out of his place but onely because he was an upright and honest man in it Indeed other reasons are alledged commonly as against Socrates and others but the onely true one was that which the Ephesians as Strabo reports used when they bannished Hermodorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We will not that any of our Citizens be too good and profitable unto others And that country man had not yet learn'd the art of Seeming when coming to Athens he met Aristides called the Just going out of the City and gave him an account why he came to Athens to bannish him why saith Aristides What evill have I done that you intend this evill against me The Country man answered him bluntly Mihi non placet istud nomen Justi I like not saith he this name Just But why stand we on particulars Wisd 2.12 Salomon long since discovered the general designe of ungodly men against those who endeavour to walk and please God and exceed others in so doing it fits them of this generation extream well Let us lie in wait for the righteous because he is not for our turn and he is clean contrary to our doings He upbraideth us with our offending the Law and objecteth to our infamy the transgressions of our education He professeth to have the knowledge of God and he â—â—lleth himself the childe of the Lord He was made to reprove our thoughts He is grievous unto us even to behold for his life is not like other mens His wayes are of another fashion we are esteemed of him as counterfeits He abstaineth from our wayes as from filthinesse He pronounceth the end of the righteous to be blessed and maketh his boast that God is his Father After this long enumeration of his crimes alleaged against him they proced to sentence Let us see if his words be true and let us prove what will happen in the end of him For if the just man be the Son of God he will help him and deliver him from the hand of his enemies Let us examine him with despitefulnesse and torture that we may know his meekness and prove his patience Let us condemn him to a shameful death But this is the great consolation to Enoch and his Enochites which over-poiseth all the contempt and hatred of the evil world To them Enoch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enoch is no body despicable and hateful But God receives him Enoch pleased the Lord saith the Wise-man and was translated and was an example of repentance to all generations Ecclus 44.16 17. Noah who walked with God also was found perfect and righteous in the time of wrath He was taken in exchange for the World therefore was he left as a remnant unto the Earth when the flood came Yea though Enoch and his Enochites be given for lost men Esa 62.12 Psal 83.3 yet the time will come when that of the Prophet shall be fulfilled They shall be sought out Though pursued and persecuted yet the Lord hides them and then they are safe Nor man nor other Creature can hide it self from God nor can man or any other Creature finde those out whom God hides Yea though the Devil himself by subtilty and violence attempt their destruction yet the Gates of Hell shall not prevail against Gods hidden Ones What though the evil one walk about seeking whom he may devour What though he cast his fiery darts at us Gen. 15.1 and 17.1 What saith God to Abrabam the Enochite and every one of his children Walk before me and be perfect I am thy shield that will quench the fiery darts of the evil one Yea the Lord is a buckler unto them that walk uprightly Prov. 2.7 Such protection holy David promised himself and all the true Enochites who walk and please God Psal 27.5 and 31.20 Thou shalt hide them in the secret of thy Tabernacle Temples are alwayes held inviolable So that they whom the Lord hides in his Tabernacle and Temple and the secret of it that is 1 Cor. 3. in himself must needs be safe For as his Enochites are his Tabernacle and Temple Rev. 21.22 Exod. 33.21 so is he theirs He hides them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Rock that is in Christ where Moses was hid when he saw God And now they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond al the power that the enemy has to hurt them Thou shalt keep them secretly from the prides of men in the time of wrath thou shalt hide them from the men of the army When is there greater trouble or danger than in the time of war and wrath when the Lord opens Din Then thou shalt hide them from the sword-men Ab ore gladii from the power of the sword and à gladio oris from the strife of tongues All this imports preservation from evill And the good is as great whereunto he preserves them For How great is the Goodness that thou hast laid up for them that fear thee which thou hast wrought for them who hope in thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex diametro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maugre all the opposition of the sonnes of men Lastly what is that greatest good which the eye of the naturall man hath not seen nor his ear heard nor has it entred into his heart to conceive That good the great God hath promised to Abraham and his sonnes the true Enochites who walke before him and are perfect Gen. 17.1 To
righteousness and holiness of truth Which Divine Plvto hath almost word for word in his Theâ—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The likeness of God is to be righteous and holy with wisdom or prudence And as Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the figure of his fathers hypostasie or substance so the true Christians are made according to Christ Iohn 1.16 of whose fulnesse they receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even grace for grace every grace in us answering to the counterpart of it self in Christ as every impression and print in the Wax answers to every print and impression in the Seal This image of God is in the soul yet so that Per modum redundantiae by way of redundancy it overflowes also upon the body For as by an Image or Picture we understand not onely the lineaments and portraiture of him that 's drawen but also concretely the table wherein it is drawen And as we conceive the Kings Image in his Coin not onely formally abstractly and apart the resemblance and figure of the King but also concretely and joyntly the money the Silver or Gold wherein it is imprinted Even so the image of God howsoever it be primarily in the soule yet it may be said also to be in the body the seat of the soul whose rectitude and straitness proper to that alone of all the living creatures represents that inward rectitude and uprightness wherein the man is made and an argument of Majesty and Soveraignty over all the Creatures the strength proportion beauty feature and comliness are answerable in some sort to the like vertues in the image of God According to which S. Paul saith that the earthy man Rom. 5.14 the first Adam was a type or figure of the second or him that was to come as the first and rude draught of him As also because the soul works by the body conformably to the image of God whence it is Rom. 6.13 that the members of the body are instruments of righteousness unto God And hence it is that S. Paul saith 1 Cor. 6.20 that our bodies and Spirits are Gods Yea the image of God extends it self so far that all the outward creatures belonging unto man may be said in some sort to appertain unto the image of God in man not onely because Dei Vestigium est in creaturis saith the School the footstep and similitude of God is in the creatures but also because God hath given unto man the outward creatures not as any part of his image but to adorn his image in him As Painters and Carvers set out their Images and Statues by Pictures of diverse creatures which are not any parts but ornaments of the Statues and Images which they principally intend to make Thus every creature hath Gods mark upon it aut imaginem aut vestigium either Gods expresse image upon it as the reasonable creature or some other impression or similitude of the Deity which remembers us and sends us to the Author of it As when we see among the Creatures any thing that 's beautiful and fair or strong or any other way good it minds us and causes our thoughts and meditations to ascend unto that Essential beauty strength or whatsoever other Excellency is to be found in God In a word Gods mark and footstep in the Creature is in order unto Gods Image in man Gods image in man is in order unto Gods image which is Christ Gods image which is Christ 1 Cor. 3.22 23. is in order unto God This gradual order is excellently observed and set down by S. Paul All things are yours and ye are Christs and Christ is Gods When now the man had defaced that glorious image of his God in himself and disturbed that excellent order of himself and all the Creatures unto God The Lord sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flood to confound all order as that word signifies a sin-flood to blot out his image and footstep out of his creatures as we read Gen. 6. The Lord saw that the iniquity of man was great in the earth and all the image form or shape of the thoughts of his heart was onely evill all the day And it repented the Lord that he had made man on the earth and he mourned at his heart and the Lord said I will blot out man whom I have created from upon the face of the earth from man even unto beast and unto the creeping thing and to the foul of the heavens because it repenteth me that I have made them I desire the Reader to consider upon what ground and Motive the Lord here resolves to blot out man and beast from the earth It will make much for the understanding of Gen. 8.21 ANd the Lord smelled a sweet savour and the Lord said in his heart Gen. 8. Ver. 21. I will not again curse the ground any more for mans sake for the imagination of mans heart is evil from his youth neither will I again smite any more every living thing as I have done If thus we read these words very ill use may be made of them as for an encouragement unto sin because the grace of God so much aboundeth For according to this Translation the Lord here seems to promise that he will not again deal so severely with mankind because the imagination of mans heart is evil from his youth and therefore so to curse the ground for mans sake so to smite every living thing would be to no purpose Why because mankinde is incorrigible the imagination of his heart is evil from his youth and therefore to go about to mend the matter by blotting out the living creature as if thereby the sins of men could be blotted out it would be as available as if a man should endeavour to draw water with a Net So one of the Fathers reasons from hence whose name I spare Another of them argues thus down-right The Lord saith I will not any more curse the Earth for the works of men because the minde of man is set upon mischief from his youth therefore I will not any more smite every living soul as I have done And lest we should think that the Ancients onely were of this minde most of the later Expositors are of the same judgement The Glosse of the French Bible speaks their opinion For it sets a Star in the Text directing us to somewhat more remarkable in the Margent which is this He shews what men must be until the end of the world wherein all mankinde is condemned as wholly wicked and depraved How then ought these words to be rendred That we may understand this we must look back at the former words For if we consider the former words they will give light to these Verse 20. Noah builded an altar unto the Lord and took of every clean beast and of every clean foul and offered burnt offerings upon the altar And the Lord smelled a savour of rest so the Marg. according to the
which Noah offered yielded a sweet Savour unto the Lord so that he smelt a savour of rest wherein Noah's name is contained as I shewed before But can we think that God is delighted with the smell of burnt beasts Psal 50. as Lucian saith his heathen gods were Doubtless this Sacrifice of Noah signified the expiatory Sacrifice of Christ who gave up himself an Oblation for us and a Sacrifice to God for a smell of a sweet Savour Ephes 5.2 And this is that Savour of rest which the Lord here smelt And by this Sacrifice Gal. 3 13. the true Spiritual Noah takes away the curse Christ hath redeemed us from the curse of the law being made a curse for us and gives the blessing as hath been shewn All this premised let us consider the following words here in question whereunto I have hitherto made a long but a necessary preamble The Lord smelt a sweet savour of rest Whereupon the Lord said in his heart I will not again curse the ground any more Or word for word The Lord said unto his heart or in his heart or to his heart that is to the heart of Noah to comfort him for so to speak to ones heart is to comfort as the Prophet varies the phrase Esay 40.1 2. Hos 2.14 And thus the Ancients understand the Lord to direct his speech to Noah I will not adde to curse the Earth any more for man because the thought frame form or shape of the heart of man was evil from his youth and I will not adde any more to smite all living as I have done By all this it appeareth that those words because the thought of the heart of man was evil from his youth are brought by the Lord as a reason why he had cursed the earth and smitten all living Nor is this any wresting of the words at all but the clear context I put was instead of is There is no Verb at all in the Hebrew but one must be necessarily supplied and such as rather refers to the time past then either to the present or future Because the words contain the Lords reason why he dealt so severely with the old World And lest this seem gratis dictum and onely any private opinion it 's clear that upon this very reason Gen. 6. the Lord resolved to punish the old World with the flood The Lord saw that the wickednesse of man was great in the earth and every imagination of the thoughts of his heart was onely evil every day c. And the Lord said I will blot out man whom I have created from the face of the earth And the same reason the Lord brings here why he had blotted out the old World And thus Tremellius understood the words as appears by his pointing of them thus Pagnin also and Castellio who puts the words in a Parenthesis and expresly refers them to the former as the reason why the Lord had so severely punished the old World Yea the Lord elsewhere so reasons in Esay Esay 54.7.10 Let us now see what will follow if those words be understood as a reason why the Lord will not any more punish the old World as he had done They who make those words the imagination of mans heart is evil from his youth a reason why the Lord will no more curse the ground for mans sake nor smite any more every living thing as he had done they who so reason and understand the Lord here so to reason they make the case of mankinde desperate and God leaving man in that case without remedie of his misery and without hope of reformation by any punishment Yea hereby they obliquely deny the general judgement 2 Pet 3.7 when without doubt there shall be an universal perdition of all ungodly men whereas here they seem to understand God to say Quod multis peccatur Gen. 6.5 inultum est Yea they make that to be here an argument of Gods mercy which before was the main motive of his wrath So that strange collections are made from hence One of great fame and regard a German Author whom I will not name concludes hence our nature is Gantz und gar altogether uncapable of any good and inclined to all evil So that little notice is taken That these words have reference unto the former and are a motive unto Gods former severity Nor do men regard the atonement here made by Christ figured in Noahs Sacrifice Nor how the Lord does restituere in integrum Gen. 8.22 begin the world again with mankinde promising that while the Earth endureth the seasons of the year shall not be interrupted by an universal judgement Jer. 33.20.21 Gen. 9.1 17 as they had been whereby also the Lord confirmes his promise of grace by Christ Nor is there any due respect had to the blessing of God upon Noah and his family nor to that dominion which God gives them over the Beasts figuring more savage Beasts in us nor to those seven Precepts given to the sons of Noah whereof the seventh is here first given viz. prohibition of eating flesh with the life and blood and the other six supposed to be given before which all Nations who had communion and fellowship with the Jewes must observe Nor have they regard to Gods covenant with Noah and his house and every living soul for ever and that ratified by Gods oath Esay 54.9 10 and a visible signe All which if duly considered will appear to be as great grace as was vouchsafed to man if not greater than that given him before the fall which was divine blessing Gen. 1.26 27. the image of God in righteousness and holiness and the soveraignty over the creatures Yea Gen. 9.6 Gen. 5.1 2. as great or greater than was vouchsafed unto man in his renovation And therefore such grace and favour laid a proportionable Obligation upon Noah and all mankinde of their obedience Now I beseech the Christian Reader well to heed and consider of what consequence it is whether we refer those words to the former as a reason why the Lord brought in the floud upon the world of the ungodly and so read them thus I will not again curse the ground any more for mans sake because the imagination of mans heart was evill from his youth c. Or whether we understand those words as an inference from the former thus I will not again curse the ground any more for mans sake for the imagination of mans heart is evill from his youth c. If we read them the former way and consider the atonement made and the Promises of God they bring with them an argument of good hope and erect the soul and raise it up unto an obedient walking with God If we read them the later way they imply that God not with standing all meanes used had no hope of bringing mankinde to any good and consequently the man must remit and leave off all
endeavour of doing well and suffer his soul to languish and sinck into an utter despondency and desperation For how can man have any hope of good when God himself despaires The Lord give us grace to discern of things that differ SERMON III. Noah's Legacy to his Sonnes Gen. 9.26 27. Noah said Blessed be the Lord God of Shem and Canaan shall be his servant God shall inlarge Japhet and be shall dwell in the Tents of Shem and Canaan shall be his servant WHat the Lord saith by the Prophet Esay Esay 45.18 That He created not the earth in vain or to be empty He formed it to be inhabited as it is true of the holy Land and of the new Earth that the Lord made it not to be empty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to be inhabited with Righteousness and righteous men So it is also true of the outward Earth the Lord made it not to be empty and void He made it to be inhabited And therefore having over-whelmed the old world with the Flood he reserved inhabitants for the Earth Noah and his sons by whom the whole Earth was to be overspred Jer. 31.27 28. Even so as after the overflowing scourge the Lord promiseth to sow the earth again with the seed of Man and the seed of Beast And as the Lord watched over the old world to pluck up and to throw down so after the Flood he watched over the new world to build and to plant To this end Noah was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he till'd the Earth and planted a Vineyard He drank of the Wine and was drunken and was uncovered within his Tent. All which was a secret intimation of a better Ephes 18. a Spiritual Noah not drunk with wine wherein is excess but filled with the spirit of love toward his children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he took up his Tent and Tabernacle in us discovered the truth in it's nakedness John 1. 2 Cor. 11. even the simplicity which is in Christ which Ham the Zelot the father of Canaan the crooked soul inclined to the Earth and earthly things perceiving declared in the streets so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and Pagnin renders in platea in the street and this he does not without derision and scoffing Naked truth is a thing too poor and despicable for a Hot-headed Zelot Shem and Japhet the genuine children of the spiritual Noah they cover their Fathers nakednesse The effect of which is my Text which contains the Blessing of Shem and Japhet Curse of Ham and Canaan In both which we have these particular divine truths 1. The Lord is the God of Shem. 2. Noah said Blessed be the Lord God of Shem. 3. Canaan shall be their Servant 4. The Lord will enlarge or perswade Japhet 5. Japhet shall dwell in the Tents of Shem. 6. Canaan shall be their Servant I. The Lord is the God of Shem. Herein let us inquire 1. Who Shem is 2. What 's here meant by Jehovah or Lord. Elohim or God 3. What is it to be a God of one as here Jehovah is said to be the God of Shem. 1. Who Shem was The son of Noah but whether the eldest the second or the third son it 's questioned by some because when ever the three brothers are named Shem hath precedency and is named alwayes first but that 's no good reason why he should be the eldest as I shall shew anon It is doubtful indeed in the Hebrew Text But if we compare the age of Shem Gen. 11.10 with the age of Noah when he began to beget his children Gen. 5.32 and Gen. 7.6 it will seem probable that Japhet was elder than Shem. But the Greek Text Gen. 10.21 puts it out of all question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shem the brother of Japhet the elder Japhet was the Elder brother of Shem. Some there are both Antient and Modern who affirm that Shem was Melchisedec and probable reasons are brought for it I shall inquire into the truth of that anon Meane-time come we to inquire what we must here understand by Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This great glorious and proper name of God may be two wayes considered 1. in it self 2. as it hath respect to the creatures In it self it raiseth up the understanding unto the most sublime and transcendent Metaphysical notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ens Being than which no thought can reach higher Yet does not that express it fully because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Ens hath reference to the present whereas this glorious name comprehends all circumstances of time It is a most artificial compound of all parts of time and Being in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit he hath bâ—â—n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erit he will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ens being he is John the Divine expresseth it accordingly Revel 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that he might open it the more fully he waived the propriety of the Greek tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Peace be to you from him who is and was and is to come all which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This name God imposed upon himself Exod. 3.14 They will say unto me what is thy name saith Moses The Lord said unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am that I am or rather I will be what I will be or as the LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the Being And the Lord adds so shalt thou say to the children of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who is the Being or who will be hath sent me unto you And the Lord said moreover unto Moses Thus shalt thou say unto the children of Israel Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord God of your fathers the God of Abraham the God of Isaac and the God of Jacob hath sent me unto you This is my name forever and my memoriall from generation to generation Wherein two things are very observable 1. That the Lord God fits his eternal name unto those three Patriarchs the figures of the holy and blessed Trinity Ecclus 44.19 Abraham representing the father as the wisman gives the etymology of his name Abram was an high or great father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jsaac a type of the son Jacob a figure of the spirit All which have reference to the three Kingdoms or rather parts or degrees of Gods kingdom Psal 97.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord hath reigned Psal 10.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord is King Psal 146.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord shall reign for ever and ever 2. Now although this glorious name comprehend all circumstances of time and import the eternity of the great God yet it more principally points at these present and last dayes wherein the fulness of the Deity is poured and to be pour'd out upon the Saints according to what the Apostle prayes in behalf of the Ephesians Ephes 3.19 that
resemblances between Shem and the Lord Jesus and that Christ himself is the true Shem. The derivation and descent of the word Shem is not known unto men It s commonly derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to name which rather ought to be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor is the descent of the Lord Jesus knowen unto the world So they confess John 7.27 we know not whence he is Verily thou art a God that hidest thy self The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a name Esay 45.15 And names are either Verbalia Verbal or Realta real names Christ is that Shem real that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great that honorable name as the Cabalists call him that glorious and fearfull name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 28 58. This is understood by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so often in the Chaldee Paraphrast where Christ the true Shem is understood Thus Esay 1.13 my soule hateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my word So Jer. 1.8 I am with thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my word my name Immanuel Esay 45 17. the true Shem is with thee Psal 110.1 The Lord said unto my Lord Chald. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto his word Mat. 22.44 which is that Scripture wherewith the Lord proved his Deity and put the Pharisees to silence So that it was no new expression Iohn 1.1 but well known unto the Jewes when S. John calls Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word which is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that real substantial and essential Name of God It 's usual for the word Name to signifie a person Acts 1.15 Rev. 3.4 11.13 as the number of names that is persons and a few names a few persons As for that dispute whether Shem were Melchisedec or not S. Hierom received it for a truth by tradition from the Jewes and others have followed him in that opinion However spiritually and mystically most certain it is that the true Shem is the right Melchisedec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 14. He is Shem the great saith the Thargum of Jerusalem And how shall that be made good that Shem and Sheth were glorious among men Ecclus 49.16 whereof yet so little is recorded either in the word of God or humane writers unless we understand there especially the true Shem and Sheth What therefore is disputable in the letter is reconciled in the spiritual meaning Melchisedec For the true Shem is the true the King of righteousness So the Prophet Esay Esay 32.1 ver 17. Hebr. 7.1 2. A King shall reign in righteousness and afterward King of Salem that is King of peace as the Apostle speakes So we have done with the first quaere who Shem was 2. Come we now to the second what he did and herein we shall finde him a type of the true Shem whether we consider his acts Natural as a Father begetting his children naming them if that may be called natural Moral 1. Shem is said to be the Father of all the children of Heber Gen. 10.21 And was not Shem also the father of Elam and Assur and Lud and Aram c. And so the father of all the children of Elam and Assur c Surely if we look no further then the letter it 's as true of these as those as true that he was the Father of all the children of Elam Assur c. As that he was the father of all the children of Heber If therefore we shall enquire who are the true children of Heber and the true Hebrews we shall finde that no other then the true Shem was their father For who are the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are the true Hebrews who else but such as are Irati such as are angry with themselves that they have continued so long in their sins who else but such as are therefore angry with themselves that they may not sin So diverse of the Antients as also Calvin understood Psal 4.4 Ephes 4.26 Be angry and sin not To lay down all our anger one towards another It was the speach of the Deacon to the Communicants as mine now to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man have a quarel against any man A fit qualification for us all who come unto the Lords Table whose profession is to shew forth the Lords death untill he manifest his life in us by dying daily unto sin truly and earnestly to repent us of our sins to be angry with our selves that have so long lived in sin from which we resolve now to dye to be angry with our selves when any thought or evill motion ariseth in our hearts that we give not our consent thereunto and so sin These are the first children of Heber 2. Other children of Heber there are who are transeuntes So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies such as are in their passage from sin to righteousness from death to life such as are about to keep the Passover with our Lord such was Abraham the son of Heber and great grandchild of Shem whom the Scripture calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 14.18 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that passeth over whom Philo Judeus understands to be one who passeth out of the state of sin and corruption into the divine nature 2. Pet. 1.4 Out of Vr of the Chaldes the light of Devills toward the holy Land Which is the dutie of us all O ye children of Abraham who profess our selves believers the duty of us all who pretend now to keep the Spiritual Passover 1 Cor. 5.8 3. There are yet a third sort of Hebers children who are praegnantes such as have conceived Christ in their hearts and such as are as it were with child by the holy spirit Gal. 4.19 of whom I travail in birth again saith S. Paul till Christ be formed in yo These spiritual Hebrews are of the circumcision who put away the sin of the flesh and worship God in the spirit Col. 2. Phil. 3.3 2. Act. His naming of his children As the true Shem begets and is the father of all the children of Heber so he gives names unto them Rev. 3.12 So Ab. Joachim Cant. 1.3 Esay 62.2 Thy name is an ointment powred out Even that unction from the holy One 1 John 2.20.29 truly Christ himself according to the Spirit 2. As for the moral or spiritual acts of the true Shem they are two especially 1. That notable act of Shem which hath made him glorious among men Ecclus 49. he covered his fathers nakedness and may not the true Shem be said to do the like doth not the Lord Jesus Christ cover the nakednesse of that soul where he is begotten He is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 2.1 2. He covers with the covering of his Spirit Esay 30.1 Rom. 8.13 by which we mortifie the deeds of the body and live 2.
Since the true Shem is the right Melchisedec what is more proper to our purpose in hand then what ye read Gen. 14.18 That Melchisedec brought forth bread and wine c. this was when he came from the slaughter of the Kings as Hebr. 7.1 not before Believers are the children of Abraham and tread in the steps of Abraham and do the works of Abraham John 8.39 And these have Kings to slay kill mortifie and crucifie It is the profession of us all who come to the Lords Table that we shew forth the Lords death that we daily hear about in out body the dying of the Lord Jesus 2 Cor. 4.10.1 2. The Kings are those many Lords that have ruled over us Esay 26.13 Amraphel King of Shinar the great talk of fallen man concerning religion and this Amraphel was King of Shinar where Babel was built Gen. 11.2 This is a powerful King that bears rule at this day The Church is in Babel or Babylon much more now then it was in S. Peters dayes 1 Pet. 5.13 Arioch King of Ellasar Arioch Ebrietas tua thy drunkennesse saith Hierom whether with wine or not with wine for there is a drunkennesse which is not with wine Esay 29.9 a drunkennesse with opinion and imagination Esay complain'd of it in his time and Jeremy in his Chap. 51.7 8. How much more may we now There are but a few sober men in the world and the rest think them the onely drunkards He is King of Ellasar that is the multitude of rebellious and disobedient men such as depart from God that 's Ellasar Chedarlaomer as a generation of servitude who perswades his people to the service of sin or the Globe or Ball of Hay Zach. 12.6 What we turn in a Sheaf is in the vulgar Latin in Funo in Hay Matth. 6.30 Syr. The Grass of the field the generation of grass such a people are but as the grass Esay 40.7 This Chedorlaomer was King of Elam that is the world the present evil world or according to the Arabick knowledge saith Drusius or hidden wickednesse and deeds of darknesse Tidal gnarus ascensionis vel elevationis Skilful or knowing how to ascend that 's the effect of the false knowledge 1 Cor. 8.12 Knowledge puffs up And this King hath the largest and most ample dominion of all the rest He is King of Nations He is the true Antichrist that rules in the hearts of all men of all Nations until the Lord Jesus Christ the true Shem the true Melchisedec who is the true King of Nations Jer. 10.7 until he dispossess him and consume him with the spirit of his mouth 2 Thess 2. Most true it is that he vaunts himself to be the King of Nations and dares say so much unto the true King of Nations himself Luke 4.5 6. until he cast him forth John 12.31 Other Kings there are Jos 10.1 24. led by Adonizedec the false righteousnesse but the followers of Josua set their feet in their neck and tread down their pride Amalekites Exod. 17.16 Populum lambentes vel declinantes such as lick up the people and turn them from their God 1 Sam. 15.32 33. Agag the cover of all sin as the last enemies of the Church Gog and Magog Ezech. 38. which are the forms of godlinesse that cover all iniquity 2 Tim. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 19.33 the owners of the Asse said unto them c. many owners of the silly Asse the mis-guided simple credulous man When we have slain these Kings then comes Melchisedec and brings forth bread and wine 3. What befell Shem we read little in the Scripture that befell Shem onely Ecclus 49.16 Shem and Seth obtained great glory among men which is to be understood among those who are truly men who fear God and keep his commandements Eccles 12. Among those the true Shem the Lord Jesus is the most honorable Yea Jesus Christ the true Shem is that very honour that comes of God onely Joh. 5.44 and so where we read to you he is pretious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.7 it is in the margent more truly turn'd Honour This is that plant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezech. 34.29 of renown This is he who hath obtained that excellent name among men that at his name every knee must bow of things in heaven and earth and under the earth Phil. 2.9.10 Obs This opens unto us the meaning of that phrase which meets us often in Scripture which without this understanding is very harsh to our eares and apprehensions As when the name of God is said to be this or that to do this or that The word which we render name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shem so when Gods name is said to be excellent in all the world Psal 8.1 what understand we but the true Shem the Christ of God the name that 's great in Israel Psal 76.1 what else meane we but the true Shem when we say His name is like a pretious oyntment Cant. 1.3 This is the name that is said to be neer Psal 75.1 what neerer to us then what is with us Immanuel Christ in us This name of the Lord is a strong Tower c. Prov. 18.10 This is the name for which God hath pity upon men Jer. 14.7 Ezech. 36.21 what other name can defend us Psal 20.1 This defended Christ and his and offended all who came to apprehend him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am wherupon they fell to the ground This is the name by which we are saved Psal 54.1 fave me O Lord by thy Name by thy true Shem which is Christ himself This is the Name by which we tread down our enemies Psal 44.5 Through thee through thy Name we will tread them under that rise up against us This is that Name wherein we walls Mic. 4.5 which is expresly the Lord Jesus Christ Col. 2.6 As ye have received Christ Jesus the Lord so walk in him c. This reproves those who dishonour that great and worthy Name by which we are called who reproach the great Shem who deserves all honour among men James 2.7 It was the glory of Enoch Noah and Shem to have maintained the true and sincere worship of God against all incroachments of Idolatry and Superstition whence it came to passe that they were opposed by all the world beside Plutarch in his Isis tells us what I have shewen elsewhere that by Typhon they understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which names saith he signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 violent inhibiting hindring contrariety opposition Plutarch there plainly expresseth the name of Seth as for Bebon by that name the Arabians understand the Devil and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym is a manifest inversion of Shem now because Seth and Shem in their several ages opposed the wicked world hence it is that the ungodly of the world opposed traduced reproached and blasphemed them as the troublers of the world As I shewed of Noah out of Josephus The like
understand them as if Noah should in more words have said The Lord God so heap blessings temporal and spiritual outward and inward upon Shem that both he and whosoever shall see it may say Blessed be the Lord God of Shem who by his blessings to him hath declared himself the God of Shem in covenant with him and his So that here is a twofold blessing 1 Gods blessing of Shem and the Shemites 2 Shems blessing of God 1. Blessed is Shem of the Lord his God which may be considered Literally according to the Person of Shem. Spiritually according to the Off-spring of Shem. As for the first let us enquire 1. What is it properly to bless and to be blessed 2. How was Shem blessed of the Lord his God 1. Blessing properly signifies increase Gen. 1.21 and 9.1 whether in temporall things God blessed them saying increase and multiply And where we read God blessed Noah and his sones Castellio turns the word Foecunditatem dedit He gave them fruitfullness saying increase and multiply c. So in spiritual things also God hath blessed us with every spirituall blessing in heavenly things in Christ 2. Ephes 1.3 Shem was blessed with temporall and spirituall blessings and famous for them especially for his piety and reverence towards his Father and that the Lord prevented him with his grace that he would not see Acts 3.26 much lesse deride and scoff at his Fathers nakedness It is no small blessing to be turned from iniquity as Shem was Why did Noah bless Shem from the Lord his God Psal 144.15 Heb. 11.16 The reason seems to be taken from the covenant They desire a better Country that is an heavenly wherefore God is not ashamd to be called their God More especially the blessing is here given to Shem for his honouring of his Father according to that of the Wiseman Ecclus 3.8 Honour thy Father and Mother both in word and deed that a blessing may come upon thee But why is Shem blessed before Japhet the elder Brother the more especiall reason is thought to be his greater forwardness to cover his fathers nakedness So that here he seems for that cause to have precedency in the blessing I shall adde another reason in the proper place Obs 1. It is not Gods method in blessing to follow the order of nature Abraham is preferred before Haran his elder Brother Ismael was the first born Gen. 11.26 and 48.20 yet Isaac obtained the blessing So did Iacob though Esau were the elder Brother And Ephraim though the yonger is preferred by Iacob and blessed before Manasses God sees not as man sees 2 Chro. 21.3 nor are his wayes as mans waies The elder Brother among men is most esteemed by his parents according to which rule 1 Sam. 16.6 10 Jehoshaphat proceeded when he preferred Jehoram Accordingly Eliab Abinadab c. are better esteemed and promoted by Jesse and Samuel But some yonger one proves often times the better man who is least thought of as Abraham as Shem as Joseph and David If we enquire into a more hidden reason of this we may as well finde it in our selves as without us in the world that which is born of God in us and which he most prizes is the second birth the first man is of the earth earthy the second is the Lord from heaven 1 Cor. 15.47 Here the proverb is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the seconds are the better Obs 2. It is no small blessing to be preserved and kept from doing evill 1 Sam. 25 32 Marth 1.21 2 Cor. 13.7 2 Tim. 4.18 Jam. 1 17. Eph. 1.3 But the Lord God of Shem is also the Author and Donour of every good and perfect gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and especially those spirituall blessings which none but God can give none are fit to receive but the true Shemites Obs 3. Observe the goodness of God toward children obedient to their parents All we certeinly know that Shem did Gen. 9.22 23 is honouring of his father Yet he is for that blessed of God and so blessed that of his line descended Heber Abraham Isaac and Iacob And for this the wise man tells us he is parallel'd with Sheth who in his time saith Theodoret was called a God upon earth Deificatus homo as the Antients speak Ecclus 49.16 and 3. per tot Ier. 35. Ephes 6.2 and obtained great honour among men The same Wiseman records many blessings unto them who honour their parents What 's the reason that Philo reckons the fift Commandement in the first Table It is a great Commandement and the first with promise A notable Encouragement unto children to honour their parents Obs 4. When the Patriarch went about to bless his son Shem he breaks out into the blessing of the Lord God of Shem was this to blesse Shem Truly then was Shem most blessed when God was blessed and owned and acknowledged as the only Author of all his blessing Gen. 28.14 15 16. 1 Sam. 25.32 39. 1 King 8.14 15. Gal. 1.24 1 Cor. 15.10 We shall finde this to be the practise of Gods Saints After all the blessings which the Lord had heaped on Jacob Jacob looks not on the blessings much lesse upon himself he looks upon the Lord the Author of them all So did David So Solomon is said to have blessed the Congregation when he blessed God They glorified not me saith S. Paul but God in me and I laboured c. yet not I but the grace of God with me And truly what good soever befals the Saints of God they impute it not to any worth in themselves but unto God or some gift of God imparted unto them The faithful servant saith not Luke 19.16 as we are wont to do I have gained but thy pound hath gained ten pounds and the other thy pound hath gained five pounds Ephes 2.8 He saith not I have done this or that It was his obedience of faith that gained it and that is the gift of God 1 Iohn 5.4 So thy faith hath made thee whole And when ever we have gained any conquest over any lust it is not any power of nature but we must say 1 Cor. 15.57 Blessed be God that gives us the victory through our Lord Jesus Christ When Zachariah the father of John had been now long dumb he broke silence not with exultation or expression of joy for the great blessing of God upon himself or upon Israel Luke 1.68 His first words are the praise of God Blessed be the Lord God of Israel after that large blessing of God powred upon the Church Esay 44.4.5 I will powre my Spirit upon thy seed and my blessing upon thine off-spring c. How great are those who shall be thought worthy of the blessed Spirit it followes one shall say I am the Lords c. The Church appropriates nothing to it self but gives all the glory unto God There
of God the great name Tetragrammaton Jehova whereby they understand a great prerogative of Shem and his Sonns the Jsraelites and Jewes that the proper name of God should be known onely unto them But alas what benefit is it unto them or us to know God when we worship him not as God What profit is it for them or us to boast of God that we know his will when yet we do it not Yea what a shame and disorder is it to know so much and do so little Pudet haec opprobria nobis dici potuisse non potuisse refelli Yea what a terror it is And how ought it to trouble us since he that knowes his Masters will and does it not shall be beaten with many stripes Obs 5. To have an inheritance in the earth or a portion of the earth for an inheritance is a blessing of God Math. 5.5 Blessed are the meek for they shall inherit the earth 1. Chron. 4.10 Jabez said O that thou wouldst bless me indeed and enlarge my coast Obs 6. God is the author of this blessing It is God that inlargeth Japhet And it is the God of Jsrael that Jabez prayed unto to inlarge his coast 1. Chron. 4.10 He gives inheritances in the land of Canaan Yea among those who are strangers and enemies unto his people Deut. 2.5.9.19 Obs 7. The Lord sets bounds unto inheritances in the earth Act. 17.26 He gives a smaller portion to some a greater to others as here he inlargeth Japhat Mysticè As I shewed what Mysteryes the heathen hid under Shem and Canaan so let us inquire what Mysteries they understood in the name of Japhet That portion which Noah allotted unto his son Japhet was the sea and the Islands and Peninsula's in the sea c. Gen. 10.5 wherefore by Japhet they understood Neptune whom they made God of the sea Neptuno maritima omnia cum insulis obvenerunt saith Lactantius Japhet hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inlarge as Noah implies in his blessing and Neptune is from the same root passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is inlarged As in Greek they call Neptune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to extend and inlarge from the large and wide sea Job 11.9 Psal 104.25 given him to his portion whence the Egyptians saith Plutarch in his Isis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now because he lived holily in the world the same befell him from the world that befell his father and Brother Shem and all that lived Godlily in the world Therefore they used his name in contempt when they spake of doting old men calling them Japhets as our English Old Crone in the same sense is an imitation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Saturne by whom they understood Noah as I shewed before Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Japhetus is by way of derision an old doting Fool. Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristoph Nubibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to answer your father saucily nor to upbraid him with his old age by calling him Japhet Hence we may learn not to be too hasty in crediting evil reports of men who are long since past or to esteem the the worse because they have gotten an ill name in the evil world Does not our Saviour imply that the best of men should be so used Matth. 5.10 11. Yea do we not finde that many who professe religion defame slander reproach and speak evill of things that they know not and of men much better then themselves only because they are not on their side Seth and Shem though in great honour among good men Eccl. 49.16 were traduced of old by name by the wicked world as I shewed out of Plutarch and Japhet fared no better as I have now shown So they dealt with Christ and his Apostles The Serpent in all ages hath persecuted the womn a especially in these latter times and cast out of his mouth water as a flood c. Revel 12.15 that is reproaches slanders and defamations Behold that great and precious promise made here to Japhet and the sons of Japhet and renewed under manifold several names and expressions Peace Esay 32. Rest Psal 95. Refreshing Acts 3. A wealthy place Psal 66.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin Refrigerium Surely they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is respiratio and the Chaldee turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a breathing a Spirit even the Spirit of God it self which is the Spirit of promise the great and pretious promise of God made unto all the sons of Japhet So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to refresh whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit it signifies to enlarge as in the text 1 Sam. 16.23 Dilatabatar Saul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 6.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye inlarged or inlarge your love Matth. 11.28 I will give you rest Arab. I will inlarge you As by Shem the Jewes Church is understood so by Japhet is commonly understood the Gentiles So Gen. 10.5 And as there is an inlarging as also contracting according to extension natural and outward so like wise is there an inlarging according to intension spiritual and inward And that either that which God gives and leads into or that which the evil Spirit and our own evil heart is misled into 1. That which God gives c. That we may understand this aright we must know that as bodies are said sometimes to be in strait and narrow places sometimes to be in a more large room so likewise by metaphor the souls and spirits of men are sometimes in anguish and straits sometimes in latitude freedom and inlargement Psal 4. And as cold contracts and makes condensation and thickens bodies and contracts them into a narrow space and heat resolves them and sets them in a large room Even so there are certain streightning affections and passions and compositions of them as self-love fear grief sadness envie suspition these contract and straighten the heart And there are affections which widen and inlarge it as the love of God and our neighbour mercy hope joy cheerfulnesse delight these enlarge the heart Accordingly in Scripture we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposed one to other that is straits and inlargement So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 6.11 12 13. This largness is of the understanding will and affections which how so ever they differ much one from the other yet are they all signified by the heart As when God is said to have given to Solomon largness of heart 1. King 4.29 Also the largness of will and affection Psal 81.10 Open thy mouth wide Os cordis ad desiderandum petendum vtilia implebo illud the mouth of thy heart thy will and affections Saith Ludolphus Why is God said to inlarge the heart of Japhet and the sonns of Japhet Because he alone knowes
the fulness of the Godhead bodily And therefore the Lord called his Body his Temple Joh. 2. He spake of the temple of his body This doubtlesse is a Doctrine pious and unquestionable but that which may be proved rather from other places then this For this verse seems to be understood of Japhet and his seed only as the former only of Shem and his And if this should also belong to Shem then the later part should be referred to Shem also which would be a superfluous repetition It belongs then to Japhet he shall dwell in the tents of Shem. And how is that to be understood To dwell in the Tents of Shem is 1. Either to dwell with Shem in his Tents For so they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adhabitavit cohabitavit to dwell together with as if the phrase so sound as that Ephes 3.6 That the Gentiles should be fellow-heires c. and 2.14 19. Or 2. that the sons of Japhet should dispossess the sons of Shem of their Tents And to that purpose 1. Chro. 5.10 Reason 1. In regard of God he is the God of Japhet by covenant as well as the God of Shem Rom. 3.19 He is rich unto all that call upon him 2. In regard of Shem. His Tents are large Locus est pluribus umbris viz. under the Gospel Esay 54.1 4. Their former straitness made onely for the Jewes is forgotten Esay 65.16 Lam. 2.6 3. In regard of Japhet and his sons their docibleness and readiness to believe the Gospell Rom. 10.19 20. This is the elder son to whom his father said Go and labour in the vineyard and he said I will not but afterwards repented and went Math. 21.28 The prodigal son that returns to his father Luk. 15. Obs 1. The Church is here compared to Tents and Tabernacles No certain fixt dwelling houses and so we understand Hebr. 11.9 10. Num. 24.5 Zach. 12.7 Mal. 2.12 2 Cor. 5.1 So S. Peter speaks of his own body 2 Pet. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such are the people of God a kinde of Scenitae Nomades as Pliny and others tell us and as the Tartars at this day living in Tents and Tabernacles We have here no abiding City but we seek one to come Hebr. 13.14 Obs 2. The Church is here compared in special to the Tents of Shem. For as Seth and his house before the flood were the Church of God So Shem and his houses his Tents are the Church of God after the flood After Shems Tents were the Tents of Abraham and Sarah whence came the Jewes Joh. 1.14 For of Shem came the Jewes and Christ himself the true Shem according to the flesh And so Salvation is of the Jewes Joh. 4. Obs 3. Japhet and his sons all the Gentiles are by corrupt nature strangers to the Tents and houses of Shem. Of old they dwelt not in Shems Tents they belonged not unto the Church of God They had no portion in Jacob Ephes 2.12 Obs 4. Here is an expresse cleer and manifest promise made touching the calling of the Gentiles to Christ I say to us this is clear and manifest which before-time was hidden and therefore called a Mysterie Ephes 3.3 Col. 1.26 27. Obs 5. We see the truth of Gods promise made unto the Gentiles Japhet and his sons to dwell in the Tents of Shem that they make the principall part of the Church For allthough so rich is our God towards all that call upon him that he excludes not any no not the posterity of Ham out of Shems house where there is neither Greek nor Jew c. Col. 3.11 Yet certain it is that the faith of our Lord Jesus Christ hath even from the Apostles times downward most florished in Europe and that part of Asia which was Japhets portion where there were the seven first known Churches Revel 2. and 3. Yea this promise to Japhet is so performed that Shems posterity is cut off and Japhet dwells in his Tents the Gentiles Church have the name of Jsrael Mich. 5.3 Gal. 6.16 And he is a Jew which is one inward Rom. 2. Obs 6. There is a two fold state of the Church in the growth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in via and in patria What the Hebrew hath Tents is in the LXX houses implying a two fold state of the Church one fleeting and the other durable and constant yee read of both Ephes 2.22 vers 4.14.15.16 Mysticè But what further spirituall meaning is there of Shems Tents or houses LXX and Japhets dwelling in them The true Shem as I have shewen and proved largely is the Lord Jesus Christ Who dwells in his Saints Psal 90.1 Joh. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 3.6 He works in them Esay 26.12 they in him Joh. 3.21 This is that which the Antient Divines call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mutua coincessio The Tents of Shem are called so in regard of the peoples dwelling in the wilderness till they came to the Holy Land and to Jerusalem The promise then is to Japhet and his children even to those who are strangers from the Common-wealth of Israel and from the City of God that if they will be perswaded by God believe and become obedient they shall dwell in those Tents who mean time dwell in the tents of wickedness Psal 84.10 To dwell is Alicubi commorari diutinè cum delectatione It is to abide long in a place for Qui hic illic est nullibi est it is with delight otherwise a man may abide long in a place where he has no delight at all and therefore he is not said to dwell there as in a Prison or in some place where he has ill neighbours Psal 120. to dwell with Mesec But the Lord saith of Jerusalem Here will I dwell for I have a delight therein Behold the great promise of God that his tabernacle shall be with men Levit. 26.11 Ezech. 37.27 Revel 21.3 2 Cor. 6.16 A new heaven and a new earth even that dwelling place of Shem the Jerusalem that looks down from heaven Revel 21.10 which is the everlasting righteousnesse Psal 85.11 A Jerusalem whereinto the ungodly must not enter Revel 21.27 That is they must not enter into the righteousnesse of God Psalm 69.27 A Jerusalem that hath gates Psalm 118.20 Yea walls and bulwarks Esay 26.1 2. a new Jerusalem in Jerusalem Zach. 12.6 Cities that have been ruined are not wont to be re-edified and built in the same place where they were before Tyrus Rome Tusculum Babylon yea Jerusalem it self is scituat at this day in another place then it was in our Saviours dayes in the flesh For Mount Calvary which was without the gate is now about the middle of the City if credit be to be given to Chorographers Jerusalem then in her own place is even there where she was trodden down There where the righteousness of God hath been trodden under foot Hebr. 10.29 Rom. 9.26 even in thine own soul O man The heavenly
not deceive our selves No evill shall dwell with him Psal 5.4 5. what communion hath light with darkness c. 1. Joh. 2.6 and 4.12 16. There remains only the sixth and last Axiom Canaan shall be his servant or a servant unto them The doom of Canaan was first denounced generally A servant of servants shall he be unto his brethren ver 25. Then follows a special application of his servitude under Shem and the Jewes of which I have spoken more largely It remains that I shew how Ham and Canaan was a servant unto Japhet and the Gentiles Which because it is not true in regard of the persons of Ham and Canaan we must seek it in their posterity And so we shall finde that what remnants there were of Ham and Canaan in Tyre and Zidon in Thebes and Carthage in Egypt and Ethiopia they all submitted themselves and became servants to the Greek Monarchy raised by Alexander the Great or his Successors as also to the Roman Monarchy Both which sprung of Japhet And so it is true according to the History That Ham and Canaan or the Canaanites became servants unto Japhet or the sons of Japhet I have considered hitherto Shem and Japhet Ham and Canaan severally and apart both in their history and in their mystery Come we now to the Consideration of them joyntly The most antient historians and from them the Poets among the Heathen tell us that Saturn was the first father of all after the flood And therefore Orpheus calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the father of all the author of mankinde They adde that he devoured all his children except onely three Jupiter Neptune and Pluto which three remaining divided the world among them Most certain it is that truth is more antient than a lie or fable For a lie is the corruption of truth and truth is the substance and foundation of a profitable fable And therefore it supposeth truth before it The Mythologie therefore and truth of his fable is this Whereas Saturn is said to have devour'd all his children it is to be understood that Noah whom they meant by Saturn condemned the world Hebr. 11.7 to perish by the flood And this is no uncouth manner of speech in Scripture wherein the Prophets are said to do that Gen. 49.7 which they fortell shall be done Jacob divided Simeon and Levi in Jacob Jer. 1.10 and scattered them in Israel Jeremy must pluck up and plant Ezech. 43.3 destroy and build And Ezechiel went to destroy the City And thus Noah condemned and consumed all men whom he foretold that they should perish by the flood being a Prophet and the eighth preacher of righteousness 2 Pet. 2.5 As for his three sons remaining the first Jupiter Hammon who was that but Ham He was famous in Africa which was Hams portion I will punish saith the Lord the multitude of No. That is Hammon of No Jer. 46.25 No where Hammon their God was worshiped Whence it 's called No-Hammon Ezek. 30.15 Nah. 3.8 which the LXX turn Diospolis the City of Jupiter Hammon By Neptune their God of the Sea they understood Japhet as I have shewen to whom all the Isles of the Gentiles were allotted by Noah And then what remained for Shem Shem they understood by Pluto For Shem being a most holy man and a sincere worshipper of the true God he was most hated by the Idolaters of his time as I shewed before whom they made a God indeed but thrust him down to Hell Out of all which we learn what a perverse judgement the wicked world hath of good and evil Ham the worst of all the three brethren they made the highest God Shem the best of all men a figure of the true God they made a Devil yea the Prince of Devils Japhet because a better man then Ham therefore they made him inferiour unto Ham. And because he was not so good a man as Shem therefore he is made superiour unto Shem. And this is the judgement of the wicked world They put good for evil and evil for good darkness for light and light for darkness Esay 5.20 bitter for sweet and sweet for bitter Why then should it discontent any one of the true Shems children to be dis-esteemed by the wicked world Did they not say that the true Shem the Lord Jesus who had God with him that he had a Devill Yea they thought they said well Mat. 11.18 Iohn 8.48 Matth. 10.25 when they said so Nay did they not call him Beelzebub the prince of the Devills And what great matter is it If they so call those of his household Nay did they not say of Simon Magus who had a Devill Acts 8.10 that he was the great power of God The like is the judgement of the evill world even at this day So that it may seem a safe rule and very often true to judge of good and evill men quite contrary of the worlds judgement of them Malum esse oportet quem laudat Nero. Bonum esse oportet quem odit Nero. He must needs be an evill man whom Nero commends and good whom Nero hates What a great folly then is it to esteem or disesteem our selves according to such perverse judgements of wicked men Examenve improbum in illa Castiges trutina nec te quaesiveris Extrà But what application can we who profess our selves Christians make of these three joyntly The soul of man or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the souly man or natural man is Japhet This natural man is in the midst between two he hath somewhat above him as the heavenly man or man from heaven with all his graces and vertues this is Gods Candle Prov. 20.27 Iob 29.3 which shined upon Jobs head This is the true Shem the divine light He hath something beneath him which is the brute nature figured by Ham a zeal and fervent heat in its due posture and subordination to serve the divine and humane nature whence proceeds a serviceable inclination a bowing down and humbling it self to purvey and inquire after what is necessary or convenient for the well-being of the divine and humane nature and this is Canaan which signifies a Merchant Luke 16.11 12. This suits well with what our Lord teacheth If ye have not been faithful in the unrighteous Mammon who will commit to your trust the true treasure And if ye have not been faithful in that which is another mans who shall give you that which is your own Here the natural man or Japhet is put between Shem and Ham. Ham and Canaan are purveyours for Mammon called the Mammon of unrighteousness because often gotten and often used unrighteously and so said to be another mans The true treasure that 's Shem the treasure hidden in the field of the mans heart which by grace is said to be our own according to that of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things
servants to righteousness unto holiness Let us return to the Lord our God Hos 14.1 5. For we have fallen by our iniquity Let us take with us words and turn unto the Lord and say unto him Take away all iniquity and receive us gratiously So will we render the fruit of our lips Ashur shall not save us We will not ride upon horses neither will we say to the work of our hands ye are our Gods For in thee the fatherless findeth mercy Then shall we hear that gratious answer of our God I will heal their back-sliding or rebellion I will love them freely for mine anger is turn'd away from him Get thee out of thy countrey and from thy kindred Genesis Chap. 12. Verse 1. and from thy father house What our Translators turn Get thee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vade tibi or ad te go to thy self to thine own benefit which is not expressed but neglected by ours and most other Translators as also the duty signified hereby is slighted by most men Rom. 4.23.24 the introversion or turning into our selves The Lord here speaks to Abraham and to every son of Abraham according to the Apostles reasoning Phil. 3.19 James 3 1◠Go out of thine own countrey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of thine own earth thine earthly minde thine earthly wisdom Go out of thy kindred thine own corrupt nature opposite unto the divine nature 2 Pet. 1.4 thine innate inbred corruptions Martin Lhther turns it Freund-schaft thy friendship thy lewd companions none worse then thine own carnal senses affections and lusts thine own-ship thy selfnesse Go out of thy fathers house While thou livest in Vr of the Chaldees the false light the light of Devils Iohn 8.44 Prov. 9.12 so S. Hierom renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi Daemones who is thy father but the Devil himself Go thou out of this thy countrey kindred and fathers house be wise for thy self go thou though none else will go Rehoboam would not quit his youthful company Ecclus 47.23 but followed their counsel and so became the foolishness of the people Thy God calls thee to himself It s Vetus proverbium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sequere Deum follow thy God could even Tully say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the end according to most divine Moses to follow God So Philo de Migrat Abrah Follow him calling thee into thy self tecum habita enter into thine own heart where thou hast been a stranger Psal 85.8 and hear thy God speaking to thee there as David resolved to do I will hear what God will speak in me for he will speak peace to his merciful ones and to those who turn unto their heart or turn their heart unto him So the LXX and Vulg. Lat. For surely the Lord speaks inwardly unto men as well now as formerly Hos 1.2 The Lord spake in Hosea And the Angel spake in Zachary Zach. 1.9.13 14.19 as often in that and other Prophesies In all which places instead of In me I know not by what Authority our Translators turn With me 2 Cor. 13.3 Since ye seek a proof of Christ speaking in me c. saith S. Paul Thus the Lord speaks to us but we hear him not by reason of that great din which the world makes in our ears Turn to thine own heart O son of Abraham and thou wilt soon hear him speaking to thee saying as here to Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go into thy self which thou wilt finde experimentally to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most convenient for thee and most profitable for thee saith R. S. J. And he removed from thence Genesis Chap. 12. Verse 8. c. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Evulsit he drew or plucked up from thence viz. the stakes of his Tent in order to removing from thence Abraham was now in Sichem That signifies a part He could not settle in a part who aimed at perfection Therefore righteous Abraham travailed toward the south vers 9. According to what the wisman saith That the path of the just is as the morning light Prov. 4.18 which shineth more and more to the perfect day To thee be it spoken O Son of Abraham Set not up thy rest in Sichem in any part or degree of holyness The Lord promised all the holy Land to Abraham and to his seed for ever Gen. 13.14 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pluck up thy stakes Dwell not in what is mutable and changeable Follow thy father Abraham and as he followed God who called him to his foot Esay 41.2 Rom. 4.12 So do thou follow the stepps of thy father Abrahams faith and go on unto perfection Which is no more than what the Apostle who was of the seed of Abraham often exhorts unto 1 Cor. 11.1 Be yee followers of me as I am of Christ And be not slothfull Hebr. 6.12 but followers of them who through faith and patience inherit the promises SERMON V. SERM. V. Imputation of best Reputation And he brought him forth abroad and said Look now toward heaven and tell the stars if thou be able to number them And he said unto him so shall thy seed be And he believed the Lord and he imputed it unto him for righteousnesse THe Jewes have a tradition that Abram having now obtained so notable a victory of four Kings who had conquered five since victory is reckoned among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sweetest and most delightfull things Abram feared lest his glorious conquest should be the reward of his obedience and righteousness And therefore the Lord here puts him out of that fear Fear not Abram c. But we cannot think that our father Abram served the Lord in this war as a mercenary or hireling or looked at any less any other reward then God himself Whence it was that he refused all the spoyles which the King of Sodom offered unto him he expected his reward from him who had chosen him to be a souldier We may therefore rather think that Abram after so great a victory was wisely provident and wary lest the Babylonians or Canaanites might surprize him and least his good sccess should make him secure As it is said to one of our antient Kings Quando victor eras ad crastina bella pavebas Quando victus eras ad crastina bella parabas The Lord therefore ingaged himself for his pay promiseth himself for his protection and encourageth him by both From this gracious promise Abram gathers in upon his God and is imboldened to ask a Son and heir of all his goods Many goods God had given him Gen. 13. but no child no heir to possess them after him Lord God what wilt thou give me seeing I go childless my servant will be mine heir It is one of the great evills of barrenness Haeredem habere non suum There is nothing will satisfie Abraham but a Son
and heir The Lord secures Abraham that his servant shall not be his heir no but one that shall come forth out of thine own bowells saith he Esay 9.6 So the Chal. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my word shall be thy strength Gen. 15.1 even that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that word which was in the beginning We have in the words 1. Gods promise unto Abram of a numerous and godly seed 2. Abrams belief of that promise 3. Gods acceptance of that belief 1. The promise is of a numerous posterity illustrated and confirmed by a signe à parium collatione by comparison thus As thou canst not number the stars of light in the fair heavens so neither canst thou number thy godly seed which promise Abram believes We may resolve all these into the following divine Truths 1. God brought Abram forth 2. He shewed him the heaven and Stars in it 3. He brought Abram forth and so shewed him the heaven and the Stars and bids him try if he can number them 4. He promised that his seed should be so 5. Abram believed in the Lord. 6. That belief God counted to Abram for righteousness First God brought Abraham forth and why did God bring Abram forth â— that he might shew him the Stars of heaven which he could not see in the Tent. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies abroad which is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house out of which the Lord brought Abram He had made him a promise of a son and heir now he gives him an ocular demonstration and assurance not only of a seed a child but of a multitude a great number of children Why did the Lord bring Abram forth and shew him the heaven and Stars Abram was by birth a Caldean and that people was much addicted to Astronomy and Astrologie so that the Caldean and Astrologer was taken for one and the same And Abram is reputed by the Antients to have been extream well seen in those Sciences Orpheus in Clemens Alex. speaking of God saith he is invisible but that he made himself known to Abram the Chaldean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He knew the way of the Stars their motions Matth. 14.19 Mark 7.34 Iohn 17.1 their settings and their risings Besides we cannot but conceive that Abrams pious soul looked toward the heaven to pray and blesse God as our Lord Jesus did Obs 1. It was a night vision Dan. 2.19 and 7.2 Acts 16.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so S. Chrys. read the words then onely the Stars are seen and then the Lord reveales secrets to his Saints The Antients observed that time as the fittest for contemplation And therefore they called the night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob 33.14.15 29 30. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elihu observed it as the most seasonable time for divine dâ—eames I wish therefore that good men were as not too scrupulous about every dream so not too negligent of all Obs 2. Our father Abramâ— absolute obedience unto Gods guidance and direction Esay 41.2 the Lord called him out of his countrey into a land that he should shew him and there leads him from place to place and here called him forth And the righteous man alwayes followed Gods footsteps 1 Pet. 2.21 22 Rom. 8.1 The Lord hath also called us unto his foot and given his Spirit after which we ought to walk and provided Abram as a way-guide before us O ye children of Abram Eamus nos faciamus similiter let us go and do like wise There are two guides which offer themselves unto us the Flesh and the Spirit Gal. 5.17 Gal. 5.1 Rom. 4.12 Rom. 8.14 It concerns us extream nearly whether of the two we follow for as many as are led by the Spirit they are the sons of God And therefore one of the Ancients reports Gods speech to Abram thus Away with thy Astrologie according to the principles of which thou seest in the Stars that thy wife being barren and old and thy self also thou shalt have no issue Believe in him who made the Heaven and the Stars Iob 9.9 and 38.31 and it is his peculiar Obs 3. The Lords gracious condescent he vouchsafes to stoop our apprehensions and comes home to us and takes us at and by our imployments professions and callings he takes Abram an Astronomer and Astrologer at the Stars the Fishermen at their Nets c. God brought Abram forth Whence out of his Tent. A Tent is Symbolum carnis a type or figure of the flesh wherein Abram and we all dwell or sojourn rather for a time yea so Christ himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn 1.14 The word was made flesh and took up his Tent in us The Lord brought Abram forth that is Extra carnem aut terminos naturalis ordinis out of the flesh or out of and above the rank and order of meer nature by the guidance of the Spirit as our Lord was lead by it Matth 4 1. Ezech. 8.3 2 Cor. 12.2 3. And the Apostle Whether in the body or out of the body he knew not Axiom 2. The Lord brought Abram forth and shewed him the heaven and the stars The Lord bids Abram look towards heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of Abram directs Abram and his children upward heaven-ward God-ward Not that there is any great piety in looking toward the material heaven or the stars in it The Angels rebuked the Apostles for so doing Why gaze ye up into heaven Though a great Leader directed his Disciples to look alwayes toward heaven as he himself was wont to do And another being sick of a Feaver contrary to the Physitians advice would needs lye on his back that he might look heavenward And another stood many years upon one leg looking up to heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All to what purpose The Heaven of heavens cannot contain him Wherefore we must know that heaven is not only that materiall and visible body well known by that name but God himself in Scripture is often called and known by the name of heaven So that the true heaven is not locally above For heavenly things the things of God are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3.1 that is spirituall which things above are not to be understood in regard of place and posture For so we conceive that heaven is above whereas indeed hell is above in pride and high-mindedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that is high in men is an abomination in the sight of God Luke 16.15 Men conceive that hell is beneath but heaven is indeed beneath in humility lowliness and meekeness For surely as where the King is the Court is so where God is Psal 138.6 heaven is and that 's with the humble and lowly 3. Axiom He bids Abram try if he can number them these words may be considered 1. either in themselves or 2. as the protasis of the
comparison 1. In themselves and so the heaven and stars are those bodies of light which have an influence upon the inferior creatures these are though not infinite yet indefinite in number their number being very great and very hard to be known and implyed here not possible for Abram to number though no doubt there are many more then appear unto us The Lord keepes some things secret and hidden from us Job 38.39 Wisd 9.16 Acts 1.7 Esay 47.4 which he reserves as proper and peculiar unto himself Such are they whereof the Lord convinceth Job of ignorance whereof many are obvious to our senses Yet we know not the reason of them as the wiseman speakes Such are the times and the seasons and the certain and definitive number of the stars Hence we cannot but observe the subtilty of Satan and our own folly and great misery Rom. 10.6 7.8 The Lord hath exposed unto our knowledge all things necessary for us to be known neither is the law nor the Gospell hid but the seducing spirit perswades our great contemplators that these things are too poor too despicable for them to busy themselves about they must find out the hidden things of God which he hath put in his own power that voice of the old Serpent sounds yet in our eares ye shall be as Gods knowing good and evill How much more soveraign is the counsell of Moses unto us Deut. 10.12 and 29.29 Axiom 4. So shall thy seed be ratione quantitatis qualitatis 1. Gal. 3.16.29 So many shall thy seed be 2. So qualified shall thy seed be that is thy seed shall be like the heaven and stars The seed of Abraham is either Christ or they that are Christs and the Scripture is true of both so shall thy seed Christ be And so shall thy seed which are Christs 1 Cor. 12 12. be So many though one body shall thy seed Christ be So many and so virtuous so shall thy seed which is Christs be The children of Abram are compared sometime to the dust sometime to the sand Gen. 13.16 and 22.17 sometime to the stars as in the Text of which I am here to speak in regard of number and nature so numerous so virtuous I have spoken something already to their number In regard of their nature they are compared to the heaven and stars Unto the heaven 1. Lifted up above the earth by contemplation 2. Large and wide by extent of Charity towards all 3. Shining by wisdom that makes the face to shine 4. Calme by tranquility and peaceableness not so the ungodly Esay 57.21 5. Moved by the Intelligences by readiness pliableness and obedience to the will of God 6. Raining by instruction and doctrine so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rain or teach 7. Thundring by reproof Hos 10.12 such were the Boanarges 8. Affording influence of all good by true bounty and liberality 9. Most pure from all filthyness by true sanctity and holyness 10. The dwelling of the great King by true righteousness 2. They are Sars 1. In regard of light by a good conversation and good nature 2. The Stars however they seem little unto us yet the Astronomers prove and demonstrate them to be very great many of them much greater then the earth 3. They are fastned and adjoyned to Christ by faith hope and love as the stars are said to be fastend unto the firmament 4. They are not all of one but different magnitudes 1 Cor. 15.41 One Star differs from another star in glory 5. They are lights unto others There is a dissimilitude and unlikeness also For we read of wandering stars and falling stars moved from their stedfastness Such are also the pretending Apostate and degenerate children of Abraham But why does the Lord thus speak by outward signes Why does he shew Abram the heaven and stars when he makes him promise of a son The reason is 1. God teacheth not onely by words but also by other outward signes that ingenuous and docible men might inquire into the mind and will of the Lord. 2. The heaven and stars were made for this very end 3. And more specially the Lord promiseth Abram a son by shewing him the heaven and stars that there might be some proportion between what he promised and the sign whereby he confirmed it The seed of Abram whether Christ or they that are Christs are of an heavely nature Christ is the man from heaven heavenly 1 Cor. 15.47 48. Revel 21.2 and such as is the heavenly such are they that are heavenly Christ descends from heaven and so does the Church Yea the Church according to the letter and old forms of godliness and according to the newness of the Spirit is compared to heaven Thus the Lord shakes the old heavens before the first coming of Christ and at his second coming he shakes the Church Ecclesiasticall men and the Earth the Potentates Polititians and worldly wise men And he has shaken to the purpose and will yet shake them Doubt 1. Though this promise of God unto Abram import a great number of his seed yet if we believe our Astronomers the stars are not numberless for they reckon a certain number of them Ptolomy and they who follow him tell us only of 1022. And if Abram have no more children and if his seed be only so numerous in succeeding generations the bounty of God will not seem so excessive Answ 1. There has been alwayes a complaint Rari quippe boni that good men are but few Yet truly if Abrams seed were only so numerous if also they were so vertuous so pure so holy it must needs be accounted a great and pretious promise of God to Abram that his seed should be so numerous if so vertuous 2. But other Astronomers tell us of an infinite number of stars The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Glasse of Galileus discovers a far greater number then otherwise are visible and appear to us And such a numberless number there seem to be according to the Scripture where it is ascribed unto God as his peculiar and his royalty that he tells the number of the Stars and calls them all by their names Psal 14.4 Hebr. 12.14 And had we that Optick-Glasse of the true Galileus of him who reproachfully was called a Galilean by Julian the Apostate that Glass of righteousness and holinesse it would inable us to see more then yet we do or can do The Prophet prayed for his servant Lord open his eyes If we go into Galilee we shall see him and his Doubt 2. Esay 52.14 53.2 We see no such thing no vertue no praise every man hath good and bad in him save that bright Morning-Star But who esteemed him such as he was and is Answ They discern them only who esteem them according to their value who have seeing eyes who have the Optick of holiness and righteousnesse to whom God shews these stars as he did to Abraham It is
is his Christ his Arm. Obs 2. Here note a great mistake in the understanding of these words It s evident to common sense that Abram is here said to believe that God would give him an heavenly seed and that exceeding numerous even as the Stars The Text here mentions nothing at all it speaks not one syllable of the active and passive obedience of Christ his suffering or death but onely of a numerous and blessed seed with should be like the stars of heaven c. So that however it be true that the imputing of Christs obedience and suffering in us and for us be in it 's right place firmely to be believed namely as a deliverance from the curse of the law when we are dead to sin according to these and diverse other Scriptures Act. 26.18 Gal. 3.13 Hebr. 10.14 Yet is it not the argument of this place which is my Text nor consequently the principal object of faith For the better understanding of this we must know that the Apostle in Rom. 4. and divers other of his Epistles endeavours to compose the differences between the Circumcision and uncircumcision circumcision between the Jewes and Gentiles and sets himself between them as an Umpir of their controversies And in this chapter he endeavours to declare and prove that salvation brought by Christ is not bestowed upon Abram and his seed neither out of Circumcision nor out of the law nor workes of the law which either Abram or any son of Abram hath done but out of the free grace and bounty of God who of his Clemency and mercy hath given us the salvation even Jesus Christ the righteous for what had either Abram or any of his seed done whereby he might either deserve or dispose or incline the mercifull God to give the redeemer even the Lamb to take away the sinns of the world The Son was most freely given Esay 9.6 But that any man may pertake of that affluence of grace and salvation it 's necessary that he believe in him that gives the Son that he hunger and thirst after the righteousness come unto him and drinke and through the same faith receive the water of life which may become in him a well of water springing up unto everlasting life John 4. So that his faith is not barren but fruitful as having the fruits of the spirit Gal. 5. Reproof 1. The great unbelief of many seeming and pretending sons of Abram They believe not the Lord they believe not the Lords omnipotency he sees they say no sin in them although they see it and know it in themselves yet they say God sees it not They believe not his power that he is able to subdue all the enemies of the life in us that he is able to make us clean Yet they believe that the enemy is able to make a man perfectly wicked Num. 14.11 as the Philosopher calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect thief not that God is able to make a perfect honest man Therefore he complaines how long will it be ere ye believe me They believe not his promises that they shall live and reign with God eternally or if they believe his promises yet not in their method and order 2 Tim. 2.11 12. as to die with the Lord that they may live with him to suffer with him that they may reign with him Which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a saying of faith or a faithfull saying Iona 3.5 Mat. 12.41 They believe not his threatnings nor repent of their sins And therefore tho Lord threatens that the men of Nineveh shall rise up in judgment against them and condem them who repented and believed the preaching of Jonah O ye sons of Epimetheus Ye believe no evill toward you before ye feele it They believe neither law nor Prophets nor Gospell of Jesus Christ Mat. 7.12 whatsoever ye would that men should do to you do ye even to them For this is the law and the Prophets Yet who so believes this as so to do as he would be done unto and can we marvell that Gods in dgements are so rife among us Yea may we not rather mervail that his judgments are no more frequent in the earth since the inhabitants of the earth have not learned righteousness The Lords arme is not shortned with him no shaddow of change but we want faith in his power Math. 13.58 The Gospell is a Gospel and glad tidings of power Psal 71.18 Esay 53.1 John 12.37 38. Luke 18.8 This David preached when he declared Gods Arm or Christ and the prophet Esay who saith he hath believed our doctrin and to whom is the Arm of the Lord revealed So S. John understood it and interpreted it to be Christ This Arm of the Lord is not shortned for with him there is no shadow of change but there is no faith in the earth no belief in his power Matth. 13.58 They believe not that God can raise up Christ crucified and dead in them And therefore no great works are wrought in them because of their unbelief Consol Abrams son or daughter heavily complaines Alas I go childless Hath not the Lord promised thee an innumerable of-spring Abram complaines Alas what are thousand of children which are as the dust The Steward of my house is Eliezer of Damascus one born of blood and of the will of man that 's Damascus But behold to me thou hast given no seed one born in my house is mine heir my servant shall be mine heir Here the answer of God to thee O child of Abram this shall not be thine heir The servant abides not in the house alwayes but the son abideth alwayes he that shal come out of thy self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of thy self out of thy heart so the LXX sometime render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart shall come the hidden man of the heart which is not corruptible 1. Pet. 3.4 He is the seed of many thousands as Joshuah cap. 24.3 Saith of Abram that God multiplied his seed how it followes and gave him Isaac as a seed of many thousands the increase of God a new heaven with innumerable stars of light Exhort Believe the Lord as Abram did Abram came first out of Vr then he came out of Egypt then he over come the Babylonians and at length he believed the promise Omnia in figura forsake thy people c. depart out of thy carnal sin Egypt and the spirituall Babell Mortify thy sins then maist thou believe the promise of an heaven and stars made by the father of lights For if we be dead with him then we believe that we shall also live with him Rom. 6.8 2 Tim. 2.11 And therefore it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithfull saying or saying of faith if we die with him we shall also live with him If we suffer with him we shall also raign with him Howbeit although it be not said that Abram
believed when he left his country yet unless he had then believed God promising an other land he had not left his own country No man will part with the present good but in hope of inioying that which is better and therefore Hebr. 11.8 It is said by faith he obeyed and desired a better country that is an heavenly vers 6. This is belief in the father correcting us and nurtering us under the law And such belief is that Hebr. 11.6 This is the portch of the Temple the fear the beginning of wisdom which is an entrance into the holy even the holy faith Axiom 6. Abram believed in the Lord and he accounted it unto him for righteousnesse These words contain Gods acceptance of Abrams belief The LXX here have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passively it was imputed unto him and so this place is thrice cited Rom. 4.3 Gal. 3.6 James 2.23 Herein let us inquire 1. What is meant by Righteousnesse 2. Counting for Righteousnesse 3. How God may be said to count Abrams belief for Righteousnesse 1. Esay 51.1 Deut. 6.25 Psal 24.5 Dan. 4.24 Esay 56.1 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred often by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall be your righteousnesse he shall receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy from the Lord and righteousnesse One expounds the other do away thy sins by mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keep judgment and do righteousnesse for my salvation is neer to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my mercy The word we turn to count is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but most frequently by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to think esteem reckon impute It is used in Scripture in regard of sin 1. 2 Sam. 19.19 Psal 32.2 negatively as to discount it to discharge it not impute it unto the sinner Let not my Lord impute iniquity to me saith Shimei to David Blessed is the man unto whom the Lord imputeth not iniquity 2. In regard of righteousnesse affirmatively and so to impute for righteousness Psal 106.30 with Num. 25 12 13. Mal. 2 5. is for God to accept and reward what good is found in us working according to his will whereby we give him honour though it were our bounden duty so to do Phineas gave God the honour of his power fearing before his name and the honour of his justice then executed upon Israel for their idolatry and whordome and this the Lord accepted as a righteous and well pleasing service at his hand and rewarded it with his Covenant of peace and an everlasting priesthood in his posterity who kept the conditions of the covenant 3. To count or impute faith for righteousness or to esteem it as righteous may be two wayes understood 1. Either as faith in Christs obedient death the attonement for our sinns is accounted to the belief for righteousness whereby the sinner is acquitted and pardoned as if he were innocent and had not sinned 2. Or else as faith in the truth and power of God who promiseth and is faithfull and true and able to performe what he promises is imputed for righteousness The latter is here meant as it is evident in the Text. Thus Abram believed in God promising him a son and able to perform what he promised And herein lies no small part of our happiness that though our natures were fully repaired by sanctification and holiness which is the positive part of righteousness yet unless the guilt of our former sinns be taken away by non-imputation pardon and forgiveness of our old sinnes we should yet perish What is it then to be justified not to be imagined righteous Rom. 8.10 Psal 24.5 Jer. 23.6 Rom. 6.18.22 and 14.17 but to be truly made so by the spirit of God which is the very righteousness it self The spirit is life because of righteousness He shall receive righteousness from the Lord Thus Christ is called the Lord our righteousness or the righteousness of our God given unto us Reason Why did the Lord count faith to Abram for righteousness 1. Whither can this imputation be referred but unto the gratious estimation of God whereby he is pleased to over-value the act of his creature wrought by his power and esteeme it and reward it above the worth of it 2. That reason which may be considered in regard of Abram was the glory he gave unto God by believiug in his truth and power For he who believes and trusts in another hath an high opinion of him that he is faithfull and true in what he speakes and is able and willing to effect what he promises If any unexperienced chapman should come to one of you and profess his ignorance in the commodity he is to buy and say that he relied wholly upon you and trusts you ye will not deceive such a man The deceiving of confidence is the very worst of all deceipts Such a belief had Jehoshaphat a son of Abram we have no might saith he against this great company 2 Chron. 20.12 that cometh against us neither know we what to do but our eyes are towards thee God accepted that faith and bountifully rewarded it Rom. 4.20 21 22. Thus when Abram believed God and so gave glory to his truth faithfullness and power God for that very reason imputed righteousness unto Abram Objec If faith be imputed for righteousness then possible it is that a justified man may be an unjust man and the holy Text seemes to countenance this inference what saith the Scripture Rom. 4.3.8 Abram believed and it was counted to him for righteousness but to him that worketh not but believeth on him that justifies the ungodly faith is imputed for righteousness whence David Blessed is the man Psal 32.2 saith he unto whom the Lord imputeth not iniquity Hence some of great name collect these consequences how truly I say not 1. That Abram was one who wrought no works of righteousness but only believed in God and 2. That God justifies the ungodly so that though they be lewd and ungodly yet he accounts them just what strange collections are these yet such as I fear too many make from these words Yea 3. Hence it will follow that he is a blessed man who hath only the non-imputation of his sin whose sins are forgiven him though otherwise he be a sinful man Let us answer to these three doubts 1. It seems that Abram wrought no works of righteousness Why To him that worketh not but believeth on him that justifies the ungodly c. he works not but believeth We must know therefore that the Scripture makes no opposition between good works and believing in him that justifies the ungodly but the opposition lies between the works of the Law without faith and with exclusion of faith and belief on him that justifieth the ungodly For without doubt to walk in
good works Ephes 2.10 and to do works of righteousnesse is the end for which man was created we must know therefore that the Apostle disputes with the Pharisees against works wrought by their own power Col. 2.12 Gen. 26.5 not against such as proceed from faith in the operative power of God by which Abraham obtained a glorious testimony of his obedience 2. It seems that God when he imputes faith for righteousness justifies the ungodly Exod. 23.7 Prov. 17.15 and 24.24 Esay 5.23 But can this truly be said of the most just God that he justifies the ungodly doth he not say expresly I will not justifie the wicked nay doth he not ahhor this in us How then can God be said here to justifie the ungodly I have heretofore shewen that God then justifies the ungodly when he takes away his ungodlinesse from him It is not therefore to be understood in sensu composito as if then when God had justified the ungodly he yet continued ungodly but in sensu diviso God justifies the ungodly by taking away his ungodlinesse from him And thus Abram being yet an Idolater as Philo Judaeus and divers of our own gather out of Jos 24.2 he believed in God who justified Abram and took away his idolatry and all his sins from him and made him of an Idolater a worshipper of the true God of an ungodly man a godly man so God justifies the ungodly And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos 14.2 Luke 11.4 Mat. 26.28 Acts 13.38 Mat. 8.17 turn'd forgiveness of sins signifies not only a remission and pardon of sin but also a taking away of sin Thus the Lamb of God takes away the sins of the world Thus in the third doubt God imputes righteousnesse without works to him whose unrighteousnesses are forgiven removed and taken away and whose sins are covered and buried by their contrary righteousnesse Besides though the Scripture were here to be so understood as they â—lledge it yet I answer secondly that that testimony out of Psalm 32. is not fully taken but as it is very usuall in humane authors as well as in the Scripture it self where somewhat is left to be supplyed The following words are and in whose spirit there is no guiâ—e So that well may the Lord pronounce him just when he has made him just For what is that in whose spirit there is no guile but according to what the Psalmist speakes vers 11. The last words in the Psam rejoyce in the Lord ye righteouss and shout for joy all ye upright in heart Obs 1. Take notice of Gods exceeding great bounty and munificence He reckons that as if it were merit and desert which is no more then meer duty and due service When Abram believed God in his promise and set to his seal c. John 3.35 Abram did no more then what was his duty to do herein Yea which in all reason he ought to do For what is more credible or so credible and worthy to be believed as the Primum verum that which in nature is first true Yea Abram did no more then what we afford to men in their measure when we believe their words and promises Yet the Lord not only took this faith in good worth at Abrams hand but rewarded it with the performance of what was promised a son yea he also gave him a spiritual seed of righteousness whereby he was the friend and favorite of God Jam. 2.23 Obs 2. What we have in the Text He that is God counted unto him for righteousness that in the Ch. Paraphrast the LXX S. Paul Rom. 4.3 Gal. 3.6 S. Jam. 2.23 is rendred passively it was imputed unto him for righteousness Whence we may infer that what God accounts for righteousness it is so accounted Obs 3. Abram no doubt was a righteous man before as may appear by his whole story wherefore when God is said to have counted this faith to Abram for righteousness Revel 22.11 what can we understand hereby but that since righteous Abram was righteous still God added this eminent act of faith unto Abrams account of righteousness according to the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reproof The unjustifiable and unwarrantable justifications 2. especiall 1. by workes 2. by fansy 1. By works whether of the ceremoniall law Gal. 4.10.11 or of the morall law without faith the Scripture every where excludes them both Specially Rom. 4. where the Apostle proves that Abrams justification sprang not from his own workes but from Gods grace Reprof Second Those who justifie themselves by fancy who imagine that because they believe that Christ hath done and suffered all things for mans salvation and theirs in speciall this faith shall be imputed unto them for righteousness though they yet live not by faith yea though they live in open and notorious sinns But perhaps the Lord accounts those sinnes dead and reputes those dead workes only as infirmities and weaknesses of the Saints Very likely As if sin were then mortified and dead when it is only thought to be so As if to be baptized into Christs death were only to have our sins called by new names as weaknesses infirmities and frailties which were deadly sins before we imagined them to be dead By this meanes we shall have wicked mens cousenage murder drunkenness and adultery and the Saints cousenage their murder their drunkenness their adultery the very same sinnes only fansied otherwise new Christ'ned and called by other nam 's as serving-men are said to be drunk and their masters sick when the disease is one and the same And many like prodigious unheard of distinctions of sins Thus because Christ was sober therefore the believing drunkard shall be counted sober by Christs sobriety And because Christ was chast patient loving c. Therefore the believing letcher wrathful envious person shall be counted chast patient loving Why because Christs chastity patience and love is imputed to him O' beloved Let not us be deceived for God is not God cannot be deceived He alwayes accounts sin sin He never accounts a covetous man liberall nor a drunkard sober nor a letcher chast nor an angry man patient He judgeth righteous judgment shall I count them pure with the wicked balances and with the bag of deceitfull weights Saith the Lord Mich. 6.11 No This is the time foretold by the Prophet Esay 32.8 when the vile person shall be no more called liberall nor the churl bountifull but the liberall person deviseth liberall things and by liberall things shall be stand He that doth righteousness is righteous even as God is righteous Saith S. John 1 Joh. 3.7 O beloved there is no marvell that the hand of God is stretched out still since in this day of his judgement there is no true faith to be found little other righteousness no better justification then this Cons Great consolation unto believers the sons and daughters of Abram The Lord counts their belief
the great Reward of Abrahams obedience The Lord stampt the memory of it upon the place Mount Moriah For as many things of greatest note are recorded to have been there done As that Adam first offered sacrifice there and there was buried saith S. Hierom out of the Jewes monuments David also there by Gods command built an altar and offered burnt offerings and peace offerings thereon so that the Lord was intreated for the Land and the plague was staied from Israel 2 Sam. 24.24 So above all in the City Jerusalem the Temple of God was built by Solomon in Mount Moriah by Gods appointment in the threshing floor of Ornan the Jebusite 2 Chron. 3.1 Let us not gaze onely upon Temples made with hands What house will ye build unto me and where is the place of my rest Vnto him do I look saith the Lord who is poor and of a contrite spirit and trembles at my word Esay 66.1.2 There 's Moriah the Mount where God is seen where the old Adam is dead and buried There is the true Isaac the Christ of God the foundation of Gods Temple surely laid There is the altar of divine patience whereon the daily sacrifice is offered There is the fear of God and all divine service so the Chald. Paraph. here calls it the Land of divine worship There is the land of vision where the Lord is seen There is the divine doctrin and the spirit of God that leades into all the truth of it There is Ornan the Child of light so Ornan signifies the Jebusite Who had trodden down the righteousness but now treads down the iniquity and thresheth the good grain out of the chaff the spirit out of the letter And this is the Reward of Abraham and every one of his children who offer up their delight and joy to the Lord they receive fulness of joy So the Lord having said vers 18. In thy seed shall all the Nations of the earth blesse themselves addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Reward because thou hast obeied my voice So it is in the Arabic Version and so Aben Ezra understood the words SERMON VI. A prudent Wife is of the Lord. SERM. VI. Genesis 24.44 Let the same be the woman whom the Lord hath appointed out for my Masters Son THe words are part of Eliezers petition unto the God of Abraham his Master That the virgin who shall answer his request and more then satisfie his desire may be that woman whom he hath appointed out to be a wife for Isaac The whole history is plain and certain Nor dare I say that which yet one of the ancient Fathers hath said S. Sanctus non narrat historias The H. Spirit tels no histories I rather believe what another Father saith Dum narrat gestum prodit mysterium while the Scripture relates an history it reveales a mystery Wherefore having already spoken of the history I shall now treat of the mystical truth contained in it And in special explain what our Translators turn appointed out The Lord hath appointed out a wife for Isaac The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render appointed out signifies also secondly and that most frequently to reprove or correct As also thirdly to prepare which the LXX here render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all these significations are fit for this place especially the two former and follow gradually one after the other thus 1. The Lord corrected the woman 2. The Lord prepared the woman being corrected 3. The Lord appointed out the woman so corrected and prepared as a wife for Isaac Howbeit herein I cannot justifie our Translators who knowing no doubt these three notable significations of the word they have waved those two which are more proper and made choise of the third because as I fear some of them might think it made for the establishing their opinion of destiny and fatality But herein they were much deceived as I hope to make it appear in the handling these three Axioms Let us begin with the first 1. The Lord corrected the woman 1. By the woman understand the Church or such as are now to be reformed and made the Church of Christ 2. What Lord is this and to which of the three witnesses doth it belong its evident from his act of correcting that it is the father to whom the Law is attributed by which he corrects Psal 40.8 3. How doth the Lord correct the woman The Lord corrects the woman either inwardly or outwardly Inwardly as by every word of God so specially by his law and this he doth in the thoughts and affections of men 2 Tim. 3.16 Psal 94.12 by proposing unto the consciences of men their evil thoughts intentions and purposes and sinful affections wills and actions contrary to the law of God Thou thoughtest wickedly c. but I will reprove thee and set before thee the things that thou hast done He reproves the vain thoughts Psal 50. The Lord corrects also outwardly and that by manifold wayes Elihu tels us of some Job 33.19 And David when thou with rebukes doest chasten men But as in other duties so in this especially God makes one man a kind of god unto another Homo homini deus Thus either the voice from the life reproves Levit. 19.17 or the life it self Let the righteous smite me and reprove me Psal 141.5 Whence Obs 1. In what condition the Lord findes us when he comes to correct us by his Law faulty and unruly Hagar was proud and stubborn contemn'd her Mistresse and Ismael was a sawcy Boy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a jeerer and a mocker Sarah therefore afflicted Hagar and at length turn'd her and her son out of dores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things are an Allegory saith the Apostle Gal. 4.24 The body of sin and our naturall body depraved by sin is a servant So servants are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 18.13 Bodies which we render slaves of such a body the Apostle speaks I keep under my body and bring it into subjection 1 Cor. 9.27 Obs 2. See an oeconomie and dispensation of God the Father whereof there is little notice taken in the Christian world There is much talk of the Gospell of Jesus Christ which is the dispensation of the Son but little speech is made of the law of God the Father and correction by it necessarily preceding the Gospell of the Son Iohn 5.17.21 For as there is a work of the Son so is there also a work of the Father Ye read of the Father's raising of the dead Gal. 4 19. as well as the Sons And as there is a shape and forme of Christ in those who believe and obey the Gospell of the Son Iohn 5.37 So is there a forme and shape of God the Father in those who believe and obey the law of God the Father God the Father first prepares the woman by correction and discipline and instructs her and he then appoints her as a
the law Ministers of the killing letter 2 Cor. 3.6 Where we read also that there are Minsters of the Gospell such as are serviceable to the Son in the Gospell of Jesus Christ Obs 3. The Church comes not unprepared or extempore out of her unregenerate estate unto Jesus Christ She is brought by Eliezer Gods helper by John Baptist the friend of the Bridegroom unto Jesus Christ Joh. 3.29 Eph. 5.25 26 27. Reproof Those who reject the correction and instruction of the Law Some are said professedly so to do but truly I hope better of them Others extreamly blame these yet do the same thing Almost all say the lesson of the Law is impossible to be learned So almost all men upon the matter forsake the Law And how then can they perswade themselves that they are come unto Jesus Christ who is the end of the Law Yea most men leap over John Baptists head commence Christians Per saltum before they have been Johannites Must not John be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fore-runner who presents us unto Jesus Christ 2 Cor. 11.2 Axiom 3. God the Father appointed out a wife for Isaac The word affords this sense also For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which most frequently signifies to correct or prepare by instruction signifies also to appoint or designe as also to point out or make evident in which sense the Apostle Hebr. 11.1 saith that faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evidence or making things appear which were not seen otherwise Thus Castellio High and Low Dutch This is true 1. Literally 2. Spiritually 1. Literally And so the reason why the Lord appointed a wife for Isaac is the pursuance of his own first ordinance and institution for the propagating of an holy seed He alone as he knowes the hearts of all the children of men so he fashions and fits them in a mutual harmony one towards another And in this sense A prudent wife is from the Lord Prov. 19.14 2. In regard of Jsaac himself he permitted the whole provision and care of a mutual helper unto God and his father and therefore the Lord took himself to be ingaged to answer with sutable providence the affiance and trust reposed in him Obs 1. The state of matrimony is not despicable God himself appoints a wife for Isaac Obs 2. Some ground for that which is vulgarly spoken That mariages are made in heaven Obs 3. No ground for their fond conceit whose heart followeth their eies after a skin-deep beauty as if God had appointed them wives in that disorderly way 'T is true God may appoint such marriages as a due punishment of those who transgresse that formalis ratio of Christian marriage 1 Cor. 7.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only in the Lord. Mystically When the Apostle had spoken of wedlock this faith he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great mystery for I speak of Christ and his Church A and so doth Moses here when he tells us of Gods appointing out a wife for Isaac hereby we mystically understand to be meant the pre-ordaining and choosing a Church for Christ Ephes 1.4 Obser The oeconomy and dispensation of the father When Abraham sendes his servant and he provides a wife for his Masters Son and transacts the whole business without Jsaac his interposing What can we gather hence but Abrahams fatherly providence for his Son and Jsaac's obedience and submission unto his fathers will These and such as these are good morall observations and all that the ministry of the letter will gather from hence But we may further observe that the spirituall Jsaac intermedles not with his own wife She is first discipled fitted instructed and every way prepared by the Father and then appointed out to him And therefore it was not without a great mystery that Adam must be cast into a dead sleep when his wife was taken out of him The Mother of all the living ones the spouse of the second Adam is taken out of the second Adam now crucified as in a dead sleep upon the crosse and maried unto him who is raised from the dead Rom. 7.4 And herein was Isaac also made like unto the Son of God who had now a wife provided for him without his knowledge when by his own will that is his humane judgment he neither takes nor rejects any soul For I came not saith he to do mine own will but the will of my father Joh. 5.30 and 6.37 38. I came down from heaven not to do mine own will but the will of him that sent me But if I be appointed out for Jsaac Eliezer will take me If God hath appointed me to salvation I shall have remission of sins and amendment of life If I shall be saved God will bring me to the Church Act. 13.47 If I be ordained unto eternall life I shall believe Act. 13.48 These are perverse disputings of men of corrupt minds If God hath appointed thee to salvation he hath also corrected thee nurtured chastened and instructed thee and prepared and fitted thee by his law for his son the spiritual Isaac And then thou must be corrigible teachable pliable and yielding The Lord chooseth such sons to be partakers of his holinesse and righteousness that is of Christ Hebr. 12. What wise father will match his son to one base born now if ye refuse chastisement ye are bastards and not sons Hebr. 12.8 If God hath appointed unto thee his kingdom it is as he hath appointed it unto Christ and how was that but by temptations by afflictions by death For ought not Christ to suffer these things and ita so Vulg. Lat. and Castellio to enter into his kingdom that so suffering with him we may reign with him Luke 22.29 and 24.26 Put on as the elect of God bowels of mercy c. These are the ornaments of Christs Spouse The Spouse of Christ is all glorious within bowels of mercy kindness humbleness of minde meekness long-suffering c. her clothing is of wrought gold that is charity that is her upper garment is love to God her neighbour her enemy Above all these things put on charity Col. 3.14 God the Father does not appoint a merciless unkinde proud impatient Spouse for his Son he has not chosen a Scould but one clothed with bowels of mercy c. He hath appointed a Spouse for his Son adorned with all the vertues and graces of the Spirit He hath not appointed a nasty Slut. The Church is a Bride prepared and adorned for her Husband Revel 21.2 Who ever is espoused to the Lord Jesus is such Object 1. But if God hath appointed me to wrath how can I possibly be a Spouse of the spirituall Jsaac The Lord hath sworn that He delighteth not in the death of the wicked Ezech. 33.11 Designation destination or appointing to wrath it must be an act of Gods will Now he swears he wills it not He swears not falsly or in vain as
house of God Esau went into the countrey from the face of his brother Jacob. Gen. 36. Ver. 6. What countrey went he into Verse 8. we read he dwelt in Mount Seir. What they turn into the countrey is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the earth For Esau the earthly man declined to the earth his own inheritance that is the natural being And indeed whither else could his many earthly and sinful thoughts and works wives children of the Canaanitish and Ishmalitish race sway him And therefore Moses relating the generations of Esau tells us he is Edom v. 1. of this Chapter and that we may take the more notice of it he tells us again v. 8. Esau is Edom that is the earth or earthly man and therefore he propends and inclines unto the earth For in whom there is a great increase of blessings both spiritual and temporal there is great danger lest the earthy depart from the heavenly Let good men who are rich in this world take heed of this lest their wealth plunge and sink them into an earthly minde It s infinitely better with Crates that Esau cast all his riches into the Sea and be subject unto Jacob then that the burthen of them should drown Jacob and Esau both in destruction and perdition 1 Tim. 6.9 Let him rather say with that Philosopher Hence all ye vain and evill concupiscences I will rather drown you then be drowned of you Let him take and follow that good counsel of the Apostle 1 Tim 6.17 18 19. Jacob said Gen. 37. Ver. 35. I will go down into the grave unto my son mourning Jacob had said before v. 33. An evil beast hath devoured him Joseph is without doubt rent in pieces And here he saith he will go down to the grave unto his son If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the grave is it not also the belly of the evil beast such an other mis-translation they put in the margent Jonah 2.2 Where having rightly turn'd Hell what v. 1. they render the belly of the fish they think to mend the matter by saying in the margent or the grave For the avoiding this exception were it not better rendred the Dead or since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie the common state of the dead why may it not be so rendred or what if we render the word Hell if we explain the meaning of the words to be the common state of the dead It hath a spiritual meaning in it Joseph who is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehoseph Psal 81.6 The increase of the Lord or the perfection is torn in pieces by the evil beast of sin in the general or more specially of envy in his brethren Therefore Jacob resolves that he will go down to the grave or death with him To this evil beast S. Stephen refers the sale of Joseph Acts 7.9 And what Jacob here saith of his son Joseph he prophesied at unawares of the spiritual Joseph the Christ of God who is rent in pieces fractions and factions in these last dayes Yet who is grieved for the breach of Joseph Amos 6.6 who resolves to die with him and as Jacob here to be buried with him Thy signet Gen. 38. Ver. 18. thy bracelet and thy staff that is in thine hand Hierom indeed renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 armillam tuam thy bracelet But does the word signifie so any where else was there any such fashion among Gods people for men to wear bracelets on their hands It is true the Sabeans put bracelets on their hands Ezech 23.42 but it s spoken of women as the affix there proves what is said of the bracelets Numb 31.50 they were taken from the Midianites But Saul wore a bracelet 2 Sam. 1.10 True but the Chal. Par. turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phylacteries or Prayer-ornaments These probably he put on as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foreknowing his death 1 Sam. 28.19 So the Jewes about to die put on their Tephillin as the Christians receive the Lords Supper or their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viaticum often on their death-beds However 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not used in any of these examples And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the usual word which signifies bracelets is the womans ornament Gen. 24.22.47 Numb 31.50 Ezech. 16.11 and elsewhere But if the word here used signifie not bracelets what 's the meaning of it Since the other two parts of the pledge given by Judah were appertaining to the hand as the signet and the staff its probable this third also may signifie something thereto belonging and since Pagnin renders the word Frustum panni parvum a small piece of cloth we may turn the word Handkerchers That which may make this probable is the version of the LXX who turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a chain The Scholiast turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Cyril interprets it an orâ—ament wherewithal Judah clad his skin after the Chaldee mode But Meursius in his Glossar Graecobarb interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Isidore turns Manuale which is in English an Handkercher Unless with Papias we understand Orarium to be Stola Sacerdotalis a long garment which Sacred Persons wore as an Ensigne of dignity And so as in the next Chapter Gen. 39.13 Joseph is famous for leaving his garment that he might keep his chastity so in this Chapter Judah is infamous for pauning his garment that he might enjoy his lust Joseph found grace in his sight and he served him Gen. 39. Ver. 4. Why is mention made here first of Josephs service We finde before that Potiphar bought him and Potiphar is twice before said to be Josephs Master but now first Joseph is said to have served him Here is a manifest oversight of our Translators in that they turn'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Scripture here clearly distinguisheth these implying that in the former words Joseph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 served his Master as in the field or elsewhere at large in some inferiour imployment But his Master observing That the Lord was with him and that the Lord made all that he did to prosper in his hand hereupon Joseph found grace in his sight and he waited upon him or ministred unto him that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly here used Which implyes a greater neerness unto him to whom he ministred and that in a more generous and liberal way as having won upon his favour and now become his favourite And therefore the LXX here turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he pleased him Thus the words are distinguished both in military and Church affairs The Soldiers served the Kings in their wars the servants of Hadarezer made peace with David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and served him 1 Chron. 19.19 But the Princes and such as were
Scripture useth this phrase as many other for modesty sake As the Jews speaking before children they call a Swine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another thing lest the children by hearing it named should lust after it Yea the holy Spirit not only clothes the uncomely parts with more abundant comeliness of words but also imposeth on the Thigh a more venerable respect in that it s made a symbolum and token of Life and Truth for Abraham adjured his servant Gen. 24.2 3. and 47.29 Jacob his son Joseph by causing them to put their hands under their Thighs when they sware whence Christ was to descend according to the flesh who is the eternal life 1 John 5.20 and essential truth John 14.6 And therefore the Prophet foretels that he who should swear on earth should swear by the God Amen or Christ the Truth Esay 65.16 And that oath which Abraham imposed on Eliezer Gods helper 1 Cor. 3.9 a figure of John the Baptist who was to make ready a people prepared for the Lord Luke 1.17 even a Spouse for Christ the true spiritual Isaac That oath was taken by the Lord God of heaven through the mediation of Christ Gen. 24.2 3. by putting his hand under his Thigh out of which according to the flesh the Messiah was to come And so much the Chald Paraphrast there speaks expresly Thou shalt swear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Word of the Lord by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Word John 1.1 The God of Truth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 3.14 which could not but be done with great reverence Howbeit Jacob after his victory over the Angel halted on his Thigh Gen. 32.31 whereby may be mystically implyed that however he himself had obtained a solid victory over the Angel yet his posterity who proceeded out of his Thigh should in lege claudicare halt in their obedience unto the holy Law of God As although Christ brake the head of the Serpent yet the Serpent prevailed against the heel of his mystical Body And would God it were not too truly performed in these dregs of time when the Serpentine brood a sort of people who call themselves Ranters who pretend to the height of Christian piety yet break all that boundary wherewith God and Nature hath inclosed certain secret actions and words and lay all civility modesty sober orderly and venerable behaviour quite waste O thou that art called Jacob are these his doings Mic. 2.7 O that it were well considered by those whom it most concerns that For these things the wrath of God cometh upon the children of disobedience Ephes 5.6 As for us who are the Surrogatus Israel called the Israel of God Gal. 6.16 let us not halt as weak Jacob but be strong as Israel let us make up and repair the breach of modesty sobriety chast decent and orderly conversation Esay 58.12 And so far be it from us that we should act any uncleannesse that Let not so much as the name of it be heard amongst us as becometh Saints Ephes 5.3 Fortior est qui se quà m qui fortissima vincit Maenia He who ruleth his own spirit is better then he who takes a City Prov. 16.32 What though thou yet be weak Thy strength is not thine own Be strong in thy God When 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Thigh-bone of Jacob was put out of joynt Gen. 32.25 then he was called Israel So that it s no contradiction When I am weak then I am strong 2 Cor. 12.10 The more they afflicted them Exod. 1. Ver. 12. the more they multiplyed and grew Is not the Hebrew here proper enough and the English answerable thereunto altogether as good which sounds thus word for word As they afflicted them so they multiplied and so they brake forth For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to break forth as water which bears down all Dams and Banks made to keep it in as the waters of Noah's flood overturned the earth Job 12.15 Or it may signifie the great increase of children as the Lord makes promise unto Jacob Gen. 28.14 Thou shalt break forth to the West and to the East to the North and to the South and great increase of goods Gen. 30.30 So Satan saith of Job that his cattle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breaks forth in the land And the enemies here of Gods people afflict them and as they afflict them so the Lord multiplies them and they brake forth in increase of children and increase of strength as the Psalmist commemorates both Psal 105.24 He increased his people exceedingly and made them stronger then their enemies And herein Israel according to the flesh and their enemies and their support and defence maugre all their opposition prefigure the Israel of God and their spiritual enemies and the grace and strength of God supporting them As the waters of Noe brake forth so was the Ark supported And the Lord saith that his peoples afflictions are as the waters of Noe. And as their enemies Mich. 7.19 the true Egyptians increase and break forth so doth the spiritual Israel also For so the Lord saith to his Church Thou shalt break forth on the right hand and on the left and thy seed shall inherit the Gentiles and make the desolate Cities to be inhabited Esay 54.3.9 And which may be a spiritual commentary on the words before us As the sufferings of Christ analogical to those he suffered such as we suffer for his sake such as he accounts as done unto himself Acts 9.5 As these sufferings of Christ abound in us so our consolation also aboundeth by Christ 2 Cor. 1.5 Wherefore droop not despair not O thou Israel of God! It is true the Egyptian burdens are great but Israel is strong and like a Palm tree Psal 92.12 which growes against the weight that is laid upon it Be strong and expect and pray for the stronger one Luke 11.22 Cum duplicantur latores venit Moses saith the Proverb When the tale of the Bricks is doubled then comes the spiritual Moses Be strong and he shall strengthen your heart all ye who put your trust in the Lord Psal 31.24 And she called his name Moses And she said because I drew him out of the water Here Pharaohs Daughter gives a genuin Etymology of Moses's name not because he was drawn Exod. 2. Ver. 10. but because I drew him out of the water Which was well if the Translators would have let it alone But they put in the margent as an etymon of Moses's name That is Drawn out But so the child had not been called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is drawn out But the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is active and signifies drawing or him who draweth Pharaohs Daughter thereby prophesying at unawares what Moses should do His Parents at his circumcision had given him another name which saith Clem. Alex. lib. 1. Strom. was Joachim the Resurrection of the Lord as hereby presaging that
the Lord through this Joachim would renew the world raise up and restore his people Israel bring them out of Egypt And such a restitution is as life from the dead But by the name of Moses more properly was prefigured what literally the Lord by Moses afterward should do viz. bring the people out of the waters Where is he that brought them up out of the Sea c. that led them by the right hand of Moses c. Esay 63.11 12 13. Hereby also was foreshewen what spiritually Moses doth viz. He draws men out of the sea of wickednesse as David confesseth 2 Sam. 22.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He drew me out of many waters Or according to the proper work of Moses which then was and afterward should be He shall draw me out of many waters For by Moses is figured the Tractus Dei Patris the drawing of God the Father of which the Son speaks No man can come unto me except the Father who hath sent me draw him John 6.44 And this work of the Father Moses faithfully performs in men whether they regard it or not For the Apostle saith that Moses was faithful in all Gods house as the servant of the Father And this thou wilt not deny who ever thou art if thou well consider it When thou hast an opportunity to go beyond thy brother in bargaining opportunitas est maxima peccandi illecebra opportunity may possibly invite and draw thee so to do But what is that which withdraws thee from so doing what else but Moses he is the drawer of the Father and Gods faithful messenger unto thee Thus when thou lookest upon a woman and wouldest lust after her opportunity is an arrant Baud. The Fathers servant Moses withdrawes thy heart from thinking on a woman Job 31.1 I withheld thee saith the Lord to Abimelech from sinning against me Gen. 20.6 Thou hast eaten and drunk enough to suffice nature whence now is it that thou forbearest Thou hast one within thee who saith Be not drunk with wine wherein is excesse Ephes 5.18 Cynthius aurem vellit Thy Monitor Moses inwardly speaks unto thee Thou art wrathful and wouldest smite yea kill him who provokes thee What is that which holds thy hands Thou hast a faithful and meek Moses in thee who saith Doest thou well to be angry Be angry and sin not that is Be angry with thy self that thou mayest not sin Thou art sad and terrified by apprehension of some future evil which is likely unavoidably to befal thee whence thou art ready to lay violent hands upon thy self desperation saith the Philosopher is the cause of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-murder What 's that which now whispers to thee and saith Do thy self no harm Stultum est ne moriare mori Its folly to die lest thou shouldst die Thou hast committed one or other of these sins what caufeth that remorse in thee Ye have one who accuseth you saith our Lord even Moses John 5.45 And truly men are very much too blame who take no more notice of Moses's work in themselves since from hence it comes to passe that men heedlesly suffer themselves to be drawn aside by their earthly affections and lusts For as God the Father so the father of lies hath his Drawer also Ye read Gen. 36.36 of Samlah of Masrecha one of Edoms Kings We have drawing on the right hand and on the left Moses on the right hand drawes from vanity unto Christ and his kingdom Samlah on the left hand so Samlah signifies he drawes unto vanity that is Masrecha the drawing of vanity For he who is so tempted is drawn away by his own lust and enticed saith S. James 1.14 O let us who are of Gods houshold be faithful unto Moses as Moses is faithful unto us and to all Gods house It will be our wildom to yield unto his drawing and the benefit is inestimable which thereby will redound unto us A man of understanding trusteth in the Law and the Law is faithful unto him as an Oracle or as the answering of Urim saith the son of Syrach Ecclus 33.3 A great incouragement to the people of God to believe God and his servant Moses And it came to passe when Moses was grown Exod. 2. Ver. 11. that he went out unto his brethren and looked on their burdens and he spied an Egyptian smiting an Hebrew one of his Brethren c. What our Translators here render grown as also ver 10. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses was grown great or he was a grown man For S. Stephen saith that that time when it came into his heart to visit his brethren he was full forty years old Acts 7.23 In which interim the Protomartyr saith Moses was learned in all the learning of the Egyptians and was mighty in words and in deeds ver 22. Which makes that probable which Josephus Antiq. lib. 2. and Clem. Alex. lib. 1. Strom. report of Moses his being General of the Egyptian forces and waging war with the Ethiopians of whom he obtained a glorious victory c. and many other great works wrought by Moses before he visited his brethren And therefore the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grown strong and manly and the same word ver 11. they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grown great Accordingly Arias Montanas hath magnus factus in both verses he was grown great And the great exploits if we believe Josephus and Clem. Alex. both already atchieved and now undertaken by him declare him to be no youngling The onely wise God makes choise and furnisheth such as he sets a work with great abilities proportionable to great enterprizes But whereas we have a spiritual Moses with us even him whom the Lord said he would raise up like unto Moses Acts 3.22 would God he were grown great in us Ephes 4.13 that he might effect the like works in us which Moses wrought among the Hebrews according to the flesh when he was grown great He came forth the first day and flue the Egyptian And at the first coming of the spiritual Moses he destroyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Egyptian even the known sin which entangles us in its straitnesses Moses appeared the second day ver 13. and went about to compose a difference between two Hebrews and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the wicked one which our Translators turn to him that did the wrong which is not a translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a good paraphrase taken either out of the LXX or out of Acts 7.26 27. wherefore smitest thou thy fellow And so at the second coming of the spiritual Moses he reproves the false Righteousness Moses after all his miracles in Egypt drowns Pharaoh and his host in the Red Sea And the spiritual Moses atchives this great work also Mich. 7 15-19 which is ascribed unto Jesus Jude v. 5. V. Lat. All these three great works we finde promised to be wrought
by the Spirit of Jesus John 16.8 when the Spirit shall come he will reprove the world of sin the open and known sin the black Egyptian because they believe not in Christ that he is The I am John 8.24 And Moses supposed that his brethren would have understood how that God by his hand would deliver them but they understood not nor believed Acts 7.25 2. He shall reprove the world of Righteousnesse even the false righteousnesse of the flesh which the pretending religious world counterfeits out of their knowledge of Christ meerly after the flesh whereas our Lord saith He goes to the Father and they see him no more 3. He shall reprove the world of Judgement because the Prince of this world even the spiritual Pharaoh himself is judged and cast out John 12.31 Now because the Hebrews believed not Moses Acts 7.25 therefore their deliverance out of Egypt was interrupted and delayed Exod. 2.14 15. Nor can the spiritual Moses do his great works in us because of our unbelief Matth. 13.58 Wherefore O ye believing Hebrews who are in your passage from sin to righteousnesse from death to life from the letter to the Spirit or as Philo Judaeus interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 14.13 one who is passing out of the state of sin and corruption into the divine nature 2 Pet. 1.4 that 's a true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true Hebrew indeed let not us think low thoughts of the spiritual Moses let not us limit or stint our belief in the Lord Jesus but let us in this our journey 1 Pet. 1.13 Gird up the loynes of our mindes and hope perfectly for the grace that is to be brought unto us at the revelation of J. Christ who is the great God Tit. 2.13 who is able to save us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to all perfection who come unto God by him Hebr. 7.25 And God said unto Moses Exod. 3. Ver. 14. I am that I am The words in the Hebrew are in the future 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be what I will be And although it be true that there is oftentimes enallage temporum and that the present tense is sometime understood by the future yet it is not so here For if such an unlimited change may be according as men shall be pleased to make it to what purpose are the times distinguished It is true Hierom hath Sum qui sum as ours render the words I am that I am But he gives no reason for that translation no more do ours Wherefore if good reason can be given why we should adhere to that expresse text of Scripture rather then recede from it it will be of more weight with reasonable men then all mens authority against it Let us try The great name Tetragrammaton Jehovah is so composed by divine artifice that it signifies the three parts of time past present and to come as I have shewen largely on Gen. 9.26 When therefore the Lord calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be he implyes that in the later part of time he will more clearly manifest his Deity in and to the Humanity That we may the better understand this we may observe that the whole tract of time from the beginning to the end of it may be generally divided into two parts or ages one of type prophesie and promise the other of truth fulfilling and performance of what was typified foresaid and promised And this later eminently began when Christ appeared in the flesh and therefore we finde so often especially in S. Matthew ut impleretur that it might be fulfilled c. This time is expressed in the Prophets often by The last dayes those dayes that time c. which the Apostles call the end of the world the later times c. Yea although S. Paul speaks of his own times and calls them the ends of the world 1 Cor. 10.11 yet he tells us also of later dayes which should come after his time 1 Tim. 4.1 2 3. 2 Tim. 3.1.5 Now the Lord and his Prophets foretelling what shall come to passe they refer us in the first age or part of time to the accomplishment of it in the later part of time So we understand what our Lord saith to Moses Exod. 6.2 that He was not known to Abraham Isaac and Jacob by his name Jehovah that is as it imported a fulfilling of his promises otherwise no doubt he was known by that name unto them And the Prophets point at the later times for the fulfilling of their prophesies Examples are obvious as very often when we meet with this phrase They shall know that I am the Lord often in Esay Jeremy Ezechiel c. And they refer us unto the later times for a more cleer understanding of what they write as Jer. 23.20 And the reason is because in the Messiah the Lord would more clearly manifest himself and his wayes and works So Hos 3.5 Afterward shall the children of Israel return and seek the Lord their God and David their King and shall fear the Lord and his Goodnesse in the later dayes Whereas therefore the Lord now begun his work with Moses he made himself known unto him by his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be For all that time he was a God that hid himself under types and shadowes Esay 45.15 Until his only begotten Son declared him John 1.18 And then he who had called himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be in the beginning of his work he calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ego sum I am as often elsewhere so especially John 8.59 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before Abraham was I am Thus in this his first bringing up of Israel out of Egypt he styles himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be but the time would come when he should bring his people again from the depths of the Sea Psal 68.22 Esay 51.10 11. Zach. 10.10 This is wrought by the Lord who cals himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am who perfects that first rude draught of his first historical work in Spirit and Truth The Lord hath not communicated himself all at once but at first made himself and his Name known by Moses and the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in many parts and many manners in prophesies and promises in figures and types but in the last dayes he speaks unto us by his Son who fulfils all the types Col. 2.16 17. prophesies concerning himself Luke 24.44 and promises for all the promises of God are in him yea and in him Amen 2 Cor. 1.20 and by him comes grace to fulfil the Commandements Rom. 8.4 and truth to fulfil types and promises He fulfils the great promise of the Father even the promised Spirit He fulfils the oath of the Lord that all the earth should be filled with the glory of the Lord Numb 14.21 when all behold as in a glasse the glory of the Lord with his open face and are translated into
the same image from glory unto glory even by the Spirit of the Lord 2 Cor. 3.17 18. So great fulnesse flowes into these last times fulness of Righteousnesse when it rowls down like a mighty stream Amos 5.24 And fulnesse of peace like a river Esay 66.12 and Joy fulnesse of joy joy unspeakable and full of glory Psal 16.11 1 Pet. 1.8 The kingdom of God in righteousness peace and joy in the holy Ghost Rom. 14.17 This is Gods plenty this is the fulness of God which flowes into these last times All this fulness dwels in Christ Col. 2.9 when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when what God promises to be He fulfils in Being O what manner of men ought we to be who look for such things who hope that these things shall be fulfilled in our selves O let us not deceive our selves by flattering imagination and self-love in a matter of the greatest moment wherein as in a stratagem of war we can erre but once and then when it will be too late to correct that most dangerous and last errour But since we look for such things let us be diligent that we may be found of him in peace without spot and blameless 2 Pet. 2.14 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am unto us yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is and who was and who is to come Revel 1.4 and we also shall be filled with all the fulnesse of God Ephes 3.19 They will not hearken unto my voice For they will say Exod. 4. Ver. 1. The Lord hath not appeared unto thee It s but harsh English but the sense is good verbatim They will not hear in my voice I deny not but 't is the Syntax and costruction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know also that there are certain idioms and properties in all tongues as in the Hebrew Yet when there is special Emphasis in Hebreisms and special hints are given of the divine wisdom speaking in them I cannot omit them Such I conceive to be in these words before us For there is an inward word conveyed by the outward which the heart hearkens unto O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The minde-hears and the minde sees According to which we understand our Lords reasoning Psal 95.7 To day if ye will hear his voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his voice harden not your hearts And the reason which Moses alledgeth here makes to this purpose For they will say The Lord hath not appeared unto thee and consequently not spoken by thee By this argument S. Paul proves his Apostleship and mission 1 Cor. 9.1 Am I not an Apostle Am I not free How proves he that Have I not seen Jesus Christ our Lord Whence we may understand our Lords speech He that heareth you he heareth me Because the inward Word of God is conveyed in the outward voice Aliud est verbum aliud est vox saith holy Anselen A word and a voice differ formally one from other Primùm vox sonat ut verbum possit audiri saith S. Gregory The voice first sounds that the word may be heard There is an inward word called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and an outward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as made up into flesh Between these two is his voice to whom the Lord hath appeared and it is verbi vehiculum the Vehicle the Chariot of the Word which conveighs it unto the heart of the hearer As John Baptist calls himself the voice of the cryer for the same reason The Evangelist first describes the inward word John 1.1 In the beginning was the Word and the Word was with God and that Word was God Then before the essential Word was to be uttered he describes the voice A man sent from God whose name was John the same came for a witness to bear witness of the light that all men through him might believe Then he describes the Word made flesh and dwelling in us which cries in John and John is the voice of the Crier who hath cried in all men who have spoken any divine truth from heaven even from the beginning saith V. Bede as yet it doth sometime informing and instructing sometime checking and reproving sometime complaining sometime comforting whither are to be referred all the acts of conscience which are Gods cryings in the soul And thus Christ cried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the Spirits in prison 1 Pet. 3.18 19. Thus Wisdom or Christ cries Prov. 1.20 1. and 8.1 2 3 4. This inward essential Word must first be in and appear in those who are the vehicles of it unto men before they can be the voyces of God and Christ crying unto them For so the Son must first be in S. Paul before he could preach him among the heathen Gal. 1.16 This was that whereof Moses here doubted They will not saith he hear or hearken after the inward word in my voice for they will say The Lord hath not appeared unto thee and so not spoken in thee and by thee Thus the Corinthians sought a proof of Christ speaking in S. Paul 2 Cor. 13.3 And therefore the Lord furnisheth Moses with miracles to perswade the people that he had spoken by Moses To thee be it spoken who ever thou art who callest thy self A Minister of the Word Look into thy self whether the Lord and his living word hath appeared in thee and spoken in thee or no and whether by thy voice that word be conveyed unto men so that they who hear thee may be truly said to hear Christ speaking in thee and by thee 1 Cor. 9.1 If that word be in thee thou oughtest to speak Acts 13.15 If yet thou doubt whether they will believe thee because all are not workers of miracles 1 Cor. 12.29 Yea John Baptist was a Prophet and more then a Prophet Matth. 11.9 yet did no miracle John 10.41 live thou the life of that word unto which thy voice gives testimony and that life shall be the light of men 1 John 1.4 And because that life of God is strange and rare in the world it will perswade more then the word 1 Pet. 3.1 2. more then many miracles Barnabas exhorted that with purpose of heart the Antiochians should cleave unto the Lord for he was a good man and full of the holy Ghost and of faith and much people was added unto the Lord Acts 11.23 24. O my Lord Exod. 4. Ver. 13. send I pray thee by the hand of him whom thou wilt send I know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes may imply intreating as Gen. 43.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we beseech thee my Lord and the like Judg. 6.15 and so it might be understood here But then two expressions of intreaty should be in these words one in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
unlesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendred now as Vatablus turns it Mitte nunc send now But I conceive with Arias Montanus that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be here rendred pro me for me or in my stead and that to good purpose For whereas Moses by all means deprecates and declines the Embassie and sending unto Pharaoh he here desires the Lord to send one whom he would afterward send for him or in his stead Whereby he implyes Christ himself who was to be sent And so Hierom turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui mittendus est who was to be sent Gen. 49.10 For so no doubt that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hieroms dayes And our Lord for this reason makes so frequent mention that he was sent as in other places so especially in S. Johns Gospel from the fourth Chapter to the twentieth And for what other reason can we conceive that S. John saith the Pool of Siloam is by interpretation Sent but that hereby he would have us to understand that Jesus Christ was sent into the world to enlighten every man that cometh into the world John 1.9 And therefore being about to cure the blinde man John 9.4 I must work saith he the works of him that sent me while it is day the night cometh when no man can work As long as I am in the world I am the light of the world when he had thus spoken he anointed the blinde mans eyes and sent him to wash in the Pool of Siloam Sent that through the power of Shiloh he might be enlightned and receive his sight Whereas therefore Moses foreknew by divine revelation that the Lord would send his Son the great Redeemer and Saviour of the world to bring his people out of Egypt and that he was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui mittendus est he who was to be sent whom the Thargums and learned Jewes interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Christ yet hitherto he knew not whether he himself should go before that Shiloh as a figurative and typical Redeemer because in his first entrance upon that work he found great opposition made against him Exod. 2.14 15. he therefore desires the Lord to excuse him and to send the great Redeemer by whom he would send for him or in his stead He also out of profound humility judged himself unworthy of so transcendently honourable an imployment as to be sent on an Embassy from the Blessed and onely Potentate the King of Kings and Lord of Lords 1 Tim. 6.15 unto Pharaoh King of Egypt as wise men dare not hope or promise so much of themselves as indeed they are able to do whereas on the contrary rash ignorant and arrogant men intrude and thrust themselves blindfold into the greatest Enterprizes And therefore after all his reasons alleaged and all his objections satisfied he beseeches the Lord to send in his stead and for him whom he would send Consider this thou who art rich in opinion of thy self because learned with other mens learning who presumest thy self to be an Embassador of Jesus Christ because he saith to his Apostles As the Father hath sent me so send I you Joh. 20.21 And because the Apostle saith of himself and his fellow Apostles We are Embassadours for Christ 2 Cor. 5.20 hath the Lord therefore sent thee Art thou therefore his Embassadour Moses a most godly and learned man in all divine and humane learning Acts 7.22 was afraid to undertake so weighty a burden as also Jeremy and many others have been and would most willingly have withdrawn his shoulder And darest thou out of thy pride of knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldly take the burden How justly may the Lord complain as in former ages I have not sent these prophets yet they run I have not spoken to them yet they prophesie Jer. 23.1 How true is it that very much learning divine and humane renders men humble and lowly but a very little learning makes men proud O let us wait upon the Lord until our iniquity be taken away and our sin purged by the spirit of judgement and the spirit of burning and then if the Lord shall furnish us with suitable abilities and make an overture and open a way saying unto us whom shall I send let every one of us be ready to say Lord here I am send me Esay 4.4 and 6 7 8. Yet even then let us not dare to speak of any of those things which Christ hath not wrought by us Rom. 15.18 but let us speak as the Oracles of God and minister of the ability which God giveth 1 Pet. 4.11 And thou shalt be to him instead of God It cannot be denied Ezod 4. Ver. 16. but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies God But does it not also signifie A Judge or Prince Psal 82.6 I have said ye are Gods which v. 7. he calls Princes And Moses accordingly explains one by the other Thou shalt not revile the Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor curse the Ruler of thy people Exod. 22.28 And so S. Paul understood it and applyed it to Ananias the High Priest Acts 23.5 And what inconvenience will follow if so we understand the word to be here used that it signifies a Prince or Ruler Sure I am the ancient Expositors of this Scripture have so rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here as the Chal. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt be unto him for a Prince So again Chap. 7.1 And so the Arabick Version the LXX He shall be thy mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Hierom follows Tu autem eris ei in his quae ad Deum pertinent But thou shalt be unto him in things pertaining unto God And the Apostle hath the same expression Every high Priest taken from among men is ordained for men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in things belonging unto God And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred here to God as as Internuntius a middle or mean by whom Aaron may inquire the will of God So the Targ. Jerusal and Gods Truchman and Interpreter by whom Aaron may understand what the will of God is And for this reason Justin Martyr Orat. Par. ad Gentes saith that Moses was called Mercurius by the Egyptians for his profound understanding and interpreting the will of God As the people of Lystra for like reason called Paul Mercurius Acts 14.11 And truly it were to be wished that there were a more sober use of this name and a due limitation of it when it is given to men since at this day there are who abuse this phrase and make a very course application of it when they call him whom they repute the chief of their party their Lord God and the same one who is no good man Their reason Because the Lord said to Moses I have made thee a God unto Aaron How much better were it that every one of us who fear God
good God pardon every one who prepareth his heart to seek God the Lord God of his fathers though he be not according to the purification of the Sanctuary And the Lord hearkned to Hezekiah and healed the people And thou hast a greater then Hezekiah even the true Hezekiah himself the strength of the Lord even Christ himself at the right hand of God making intercession for us Rom. 8.34 We say we are partakers of him by faith if so we feed on faith we live the life of God from which we have been estranged Hab. 2.4 By faith we are nourished up in the words of faith 1 Tim. 4.6 By faith we grow strong strong in the faith Rom. 4.20 By faith in Christ we walk 2 Cor. 5.7 By faith the heart is purified and hereby we become pure as he is pure 1 John 3.3 for whatsoever toucheth him and hath communion with him must be like unto him Surely if we be partakers of Christ by faith such as he is such are we also For every one who saith he abideth in him he himself also ought so to walk even as he walked 1 John 2.6 The Lord Excludes strangers from eating of the Pascal Lamb Exod. 12.43 The stranger is he who is the son of a strange god For as the people of the true God are his sons and daughters 2 Cor. 6.18 So the people of a false god are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the children of that false God and so strangers to the true God yea enemies unto him and Apostates as the Chald. Par. calls them there and Gen. 17.12 he calls such an one as is not of Abrahams seed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filius populorum as in Latin they call such an one a Bastard But what Is such an one Exclusissimus altogether excluded Yes no doubt in sensu composito while he is such not in sensu diviso For Exod. 12.48 If he and his be circumcised he may eat the Passover They who have put off the body of sins in the flesh which is the true circumcision Col. 2.11 and worship God in the Spirit Phil. 3.3 such are no more strangers or foreiners but fellow Citizens with the Saints and of the houshold of God Ephes 2.19 Unto such now reconciled now of his house he saith Eat O my friends drink ye drink abundantly my well-beloved Cant. 5.1 And the children of Israel went up harnessed out of the land of Egypt They who say Exod. 13. Ver. 18. they went up harnessed as our Translators turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Hierom Armati armed c. Aquila and Symachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are yet much neerer the business then the ordinary Greek Interpreters who referring the sense of the word to the time turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fifth generation the children of Israel went up out of Egypt as also the Samaritan translation hath it which is point-blank contrary to what the Lord saith to Abraham That in the fourth generation they should return into the land of Canaan Gen. 15.16 But harnessed or armed is a general word and therefore they have put in the margent Or by five in a rank herein following Theodotion who renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by fives Nor yet does this version reach the meaning of the original word which porperly signifies girded which the Latins express by acccincti because the Girdle was wont to be worn under the fifth rib which in the Hebrew is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the fifth the Hypocondria under which is the Liver and vesica fellea and the Spleen 2 Sam. 2.23 Abner smote him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the fifth rib So Rab. David and others interpret that place And the Ch. Par. turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is acccincti girded and Jos 1.14 Ch. Par. hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the LXX render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bene cincti well girded For because the Hebrews wearing their Arms Ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the groin or fifth rib they were said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 girt as the Greeks armed to the brest were said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 muniti ad pectus fenced to the brest The Romans also had their cingulum militare their Military Girdle which was called Balteus or Balteum a Belt which the Low Dutch call Sweert-gordel a Sword-girdle part of their arms and properly the Soldiers Girdle Yea and a principal part of his arms as Isidore tells us lib. 19. cap. 33. Balteus dicitur non tantum quo cingitur sed etiam à quo arma dependent The military Girdle as he calls it before is not only that wherewith the Soldier was girded but that also on which his weapons hung So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred here girded But why have we stood so long upon a critical meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strife about words It is not so For as I have formerly shewn the Lord in the Israelites journey out of Egypt prefigures our passage out of the spiritual Egypt the straits of sin And therefore as Moses describes Israel according to the flesh armed and harnessed and especially girded for their journey so under that figure he signifies Israel according to the Spirit harnessed armed and principally girded and so prepared for their journey And as that people were trained up and fitted to go forth to war Numb 1.3 So thereby was typified the training up of Gods people and preparing them for the spiritual warfare As Seneca saith of Virgils description of a stately Steed Aliud agens describit virum fortem when he seems to do something else he describes a valiant man And when Moses seems to present unto us Military men armed he indeed intends to describe the soldiers of Jesus Christ how they go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 girded out of the spiritual Egypt The principal part of their armour is their Girdle which signifies truth faithfulness and sincerity And the Apostle when he arms the Christian Soldiers Ephes 6. having discovered the enemy ver 12. he sounds an Alarm ver 13. then he first arms them Cingulo militari with the military Girdle and gives the word of command to stand in Battalia ver 14. Stand therefore having your loyns girt about with truth For truth sincerity and faithfulness is first required in a Christian Soldier when he comes forth of the spiritual Egypt Which was also required by the unleavened bread in the Passover when they came out of Egypt as S. Paul interprets it 1 Cor. 5. The unleavened bread of sincerity and truth And therefore ye have both together Exod. 12.11 They must eat the Passover with their loyns girded The Girdle also imports strength and constancy according to Psal 18.39 Thou hast girded me with strength when now we are to fight with our spiritual enemies And in this posture the Christian Soldier ought Stare in procinctu
〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But how will that suit with the history There is no doubt but the holy Spirit here aimed at the spiritual understanding of this history And therefore although the story of bringing the children of Israel out of Egypt and drowning the Egyptians be of all other most true and famous and accordingly it is thrice testified in the Preter tense ver 1. and 4. Yet was it not related onely for it self as if we should rest therein but that we ought to look at a greater mercy of God and a more general Therefore we read a promise of bringing the people of God out of Egypt many ages after Zach. 10.10 For our better understanding of this we must know That the Lord now about to manifest the great work of Redemption which he would make common unto all Nations which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common salvation Jude v. 3. He was pleased to choose the Land of Canaan as a publick Theatre and in it Jerusalem the midst of the world then inhabited according to that of the Psalm 74.12 He wrought salvation in the midst of the earth This Jerusalem had two ill neighbours Egypt and Chaldea the one Southward the other Northward And with one or other of these the people of God were alwayes much afflicted and captived first in Egypt then in Chaldea And out of both the Lord delivered them This story is evident in the Scriptures Now let us call our thoughts from abroad and look homeward In our journey towards the Jerusalem which is above the mother of us all we have experience of two like evil neighbours of which the Israel of God speaks Psal 66.12 We have gone through the fire and through the water and thou hast brought us forth into a well watered land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the LXX turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Refreshing such as we hope for are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the times of refreshing which shall come from the presence of the Lord Acts 3.19 Egypt is a muddy watry soil Chaldea is notorious for Ur now called Urchoa as appears in Ptolomys Maps which signifies fire out of which Abraham came Answerable to these two the Jewes tell us of two kindes of Spirits the one a dull Spirit delighting in uncleannesse which excites and stirs up to the carnal sin the other a subtil Spirit which takes pleasure in and moves unto the spiritual sin The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the animalish or souly man according to his living soul is obnoxious unto both these in respect of his concupiscible and irascible powers whereof I shall speak more in its proper place Eccles 11. ult Of these two Egypt typified the straits of the sensual lusts and pleasures wherein the brutish man is intangled and captived thus the Kings of Sodom and Gomorrah fell in the slime-pits Gen. 14.10 Of such ye read Prov. 23.27 Gal. 5.19 In the Land of Egypt say they we sat by the flesh-pots when we did eat to the full Exod. 16.3 Chaldea and Babylon prefigured the more witty and learned mans slavery under spiritual wickedness in heavenly things Ephes 6.12 Most men are first captived by their sensual and brutish lusts and therefore the Apostle calls them Youthful lusts 2 Tim. 2.22 because men commonly live the life of the beast before the life of the man And therefore as the first captivity is in Egypt so the first deliverance is out of Egypt Into Egypt they went without any compulsion and were received with feastings saith the Wiseman Wisd 19.16 And so Rom. 6.19 men yield their members servants to iniquity But the spiritual Pharaoh detains them in his straits that is Egypt as the Fowler entertains the Birds with a bait into his net but he will not let them go yea not by a mighty hand Exod. 4.19 and 6.6 and out-stretched arm that is the Son who is the Arm of the Lord Esay 40.10 who therefore is said to have brought the people out of Egypt Jude v. 5. V. Lat. and to have overwhelmed their enemies with the Sea This history speaks not only of those people and those times past but comes home to us and our present times also and declares the everlasting wayes of God and the spiritual estates of men in all ages That of the pious Father is most true Dum narrat gestum prodit mysterium while the Scripture tells us an history it reveals a mystery For what the Lord did then for his people according to the flesh was typical and representative of what he then did and now doth and ever will do for and in his people according to the Spirit especially in these later dayes And therefore the Verbs are both in the Future The depths shall cover them and they shall sink For warrant of this spiritual interpretation I desire the Reader who is spiritually minded to compare herewith what the Prophet Micah speaks of this argument expresly Mic. 7. per tot Having complained in the person of the Church and lamented the iniquity of all sorts of men he professeth his hope and confidence in the God of his salvation Then he recomforts himself in hope of deliverance and that such as formerly from the danger of Ogg King of Bashan and Pharaoh King of Egypt both together Psal 68.22 And both recorded by the Prophet Micah v. 14 15 19. The Lord be pleased to give us his spirit of grace that we may know the things which are freely given to us of God comparing spiritual things with spiritual 1 Cor. 2.12 13. He vouchsafes to shew us wonderful things to be wrought in us according to his peoples coming out of Egypt That he will subdue our iniquities even the choise of the spiritual Pharaohs Triarii His strongest and valiantest ones even all our mighty sins Amos 5.12 all our ruling lusts and that he will be pleased to cast all our sins into the depth of the Sea that we also may sing every one his part in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that triumphant long of Moses Exod. 15. Revel 15.3 Thou didst blow with thy winde the Sea covered them Exod. 15. Ver. 10. Since the whole story is allegorically to be expounded as appears by what hath been said on ver 4 5. we ought upon all occasions to transfer the history to a mystical meaning which these words hold forth And thus what we turn with thy winde is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy spirit so the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou sentest forth thy spirit And the Chaldee Paraph. Thou didst say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy word So that Baptism is hereby signified according to which the Apostle speaks 1 Cor. 10.1 2. All passed thorow the Sea children and all Exod. 12.37 and were all baptized to Moses in the cloud and in the Sea Whereby was prefigured the baptism of Christ in his person and followers For so the
of the plenteousness of Gods house and so shewing forth the death of the Lord Jesus the incense of our prayer may without seeking applause of men Matth. 6.5 or wandring of the minde by right and single intention be directed unto God until Christ come to be our life 2 Cor. 11.26 For therefore we alwayes bear about in our body the dying of the Lord Jesus that the life also of Jesus may be made manifest in our body For we who live are alway delivered unto death for Jesus sake that the life also of Jesus may appear in our mortal flesh The Lord vouchsafe so great grace unto every one of our souls Keeping mercy for thousands Exod. 34. Ver. 7. forgiving iniquity transgression and sin The words contain a part of Gods Name revealed unto Moses The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the first letter extraordinary great whereby the Lord shews wherein and in whom he shews mercy viz. in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that springet that sprout of righteousness by whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saveth us Of whom the Prophet speaks Esay 11.1 There shall come forth a Rod out of Stem of the Jesse a Shoot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ill turnd by our Translators a Branch Do we call that a Branch which growes out of the Root of a Tree or rather a Shoot or Sprout shall grow out of his roots that is Christ as the Chald. Par. turns it Behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King shall come forth of the sons of Jesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Christ shall be anointed of his sons sons What is here rendred Forgiving is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is properly 1. Bearing and 2. Bearing away 1. Bearing So the Prophet Esay 53.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bare the sins of many As indeed he doth in us and that with great patience and long-suffering saith the Apostle 2 Peter 3.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord is long-suffering toward us 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also bearing away So Vatablus confesseth in his marginal notes that it is in the Hebrew Auferens though he puts Condonans in the text Hierom also hath Aufers thou takest away So likewise the French Bible and the Spanish Munster also and one Low Dutch translation And so the LXX render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking away sins and iniquities And the LXX translation is constant herein For where Moses beseecheth God to make good this his Name unto his people Num. 14.17 18. the same words are repeated both in the Hebrew and in the LXX And great reason there is for this translation For it is more glorious unto God to take away sin then only to forgive it both in regard of the act because to cleanse is a greater work then to pardon only 1 John 1.9 He is faithful and just to forgive us our sins and to cleanse us from all our unrighteousness And also in regard of the Agent For it is God alone who can take away sin whereas a man can forgive sin against himself and is bound so to do Matth. 6.14 15. and 18.32 33. Mark 11.25 26. Besides Forgiveness of sin doth not enter us into eternal life but the taking of it away and cleansing us from it Hos 14.2 Take away iniquity and receive us graciously The former must be done before the later Otherwise there should some unclean thing enter into the holy City which is everlastingly excluded Rev. 21.27 Consider these reasons well who ever thou art for they are of moment and of nearest concernment to thine immortal soul that it be cleansed from all pollution Consider also who bears thy sins in thee and would bear them away from thee didst thou not hold them fast and refuse to part with them Jer. 8.5 Take heed that thou abuse not this Name of God so full of clemency goodness and long-suffering remember Laesa patientia fit furor patience overcharg'd becomes fury Thou art now under the kingdom and patience of Jesus Christ Râ—â— 1.9 And thou hast long known the meekness and gentleness of Christ 2 Cor. 10.1 Beware of their resolution who harden themselves against him that they may know his meekness and prove his patience Wisd 2.19 lest that come to pass unto thee which befals all such as neglect the present pretious and blessed opportunity of grace offered them lest thou abuse the patience and meekness of the Lamb and be made sensible when it will be too late to prevent it and be forced to feel the wrath of the Lamb Revel 6.15 16 17. Take notice also as of this part of Gods Name that be bears and bears away iniquity transgression and sin so of that other part of his Name also which next followes that he will by no means cleanse the guilty that he will visit the iniquity of the fathers upon the children to the third and fourth generation Learn also to pray not only for pardon and forgiveness of sin while yet thou livest in sin and thinkest it impossible to live otherwise but also for the purifying and cleansing of thy sin So the Prophet instructs Israel to pray O Israel return unto the Lord for thou hast fallen by thine iniquity Take with you words turn to the Lord say unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take away all iniquity and receive us graciously c. Hos 14.1 c. So will the good God heal our backsliding and love us freely and his anger shall be turned away from us and he will make good his Name of grace unto us and the Lamb of God shall bear and take away all our sins O that that were come to pass Leviticus IF his offering be a burnt Sacrifice of the herd Levit. 1. Ver. 3. let him offer a male without blemish he shall offer it of his own voluntary will c. I deny not but what is here turn'd without blemish answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the LXX But since the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifies not only privatively without blemish but positively also perfect and having all inward and outward accomplishments without defect without redundancy Since also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macula a spot or blemish whereas no blemish or spot in the skin of the beast to be sacrificed made it unfit for the service but some other default or superfluity such as we finde Levit. 22.22 Lastly since Christ himself was hereby typified according to Hebr. 9.13 14. The Translators might have afforded a type of Christ this epithet of perfect though they hardly afford it unto any of those who are Christs without some allay or other in the margent What is here rendred of his own voluntary will is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be as well for his favour that is for the obtaining favour to himself from the Lord. For the office may be referred
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
own suffering with them praying for them thâ—earning exhorting entreating and beseeching them to offer up their bodies as a living sacrifice using all means to consume mortifie and destroy the whole body of sin Thus to eat up the sin is to consume it Gen. 31.41 what is turn'd confaine is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat And to consume it and destroy it is by our sympathy and hearing them to help them to consume and destroy the body of sin For so what Psalm 41.9 we read he that did eat my bread John 13.18 our Lord saith he that eateth bread with me So to consume and destroy sinners is to eat them Numb 14.9 Joshuâ— and Caleb say the people of the land are bread for them compare herewith Numb 22.4 Deut. 7.16 This language is uncouth and strange and the duty of bearing and forbearing one another hath been so long out of fashion especially these times of violence and bloodshed that it s hardly known to be the law of Christ to bear one anothers burdens Gal. 6.2 And very few there are who are known to be his Disciples or servants by his Livery John 13.34 A new Commandement do I give you that ye love one another as I have loved you that ye also love one another And why does our Lord repeat that duty was it not enough to say love one another as I have loved you but he must inculcate the same again that ye also love one another He the great High Priest loved us with an heroical love with a love strong as yea stronger then death He eat up and consumed he bare and bears the sins of many Esay 53.11 So he loves us and his Commandement is that we so love one another And that indeed such an intense love is required of his Disciples appears by his Apostles exhortation unto it Ephes 5.1 Walk in love how As Christ loved us And how was that and gave himself for us an offering and a sacrifice to God This indeed is a new Commandement and never before heard of a Livery whereby all men may know who are the Disciples of Christ there are so few who wear it But lest I be thought to urge this comparison intensis gradibus to the extent of it and beyond our Lords and his Apostles drift whereas our Lord and his Apostle meant it only in remissis so that some small measure of love might serve the turn read what his best beloved Disciple adviseth touching this very argument Hereby saith he perceive we the love of God because he laid down his life for us and we ought to lay down our lives for the brethren If this be well understood that of Philo Judaeus will not seem strange 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vertuous man is an expiation and atonement for a wicked man Thus Ezechiel Chap. 4.4.5 must bear the iniquity of the house of Israel O my Brethren whom the High Priest of our profession Christ Jesus hath made Priests of the holy of the royal Priesthood 1 Pet. 2.5.9 Let us consider our office and what reward the Lord gives us for discharge of our office Ye have both in the words before us The Priest that makes expiation of the sin it shall be his or it shall be to him If thus we bear our brothers sins instruct exhort dehort admonish sympathize and suffer with him and by all means endeavour the consuming and abolishing his sin the Wiseman hath assured us that we shall be satisfied by the fruit of our mouth Prov. 12.14 He who thus with great patience and long-suffering waits at Gods Altar he shall be partaker with the Altar 1 Corinth 9.13 S. James assures us that he who converts a sinner from the errour of his way shall save a soul from death and shall hide a multitude of sinnes James 5.20 He put his breast-plate upon him and he put in the breast-plate Levit. 8. Ver. 8. the Urim and the Thummim The words contain a part of Moses investiture of the High Priest Having put upon him his breast-plate he put into the breast-plate the Urim and the Thummim What these were great enquiry hath been made both by antient and modern Writers The Translators leave them without translation only they are left in the Hebrew with much emphasis He put into the breast-plate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Urim and the Thummim But why were not these words turned into English It is true there are many names and words some proper others appellative which by the holy Spirit and venerable antiquity according to the dictate of the Spirit hath left without translation in their own native language as Hosanna Hallelujah Maranatha and many other appellatives beside many proper names The words before us are none of those but we finde them rendred by Translators as the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he put upon the brest-plate manifesiation and truth The Vulg. Lat. Aptavit rationali in quo erat doctrina veritas in which was Doctrine and Truth It is true the Chald. Par. hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vrim and Thummim but in the Chaldee tongue not in the Hebrew The Syriac turns the words Knowledge and Truth and the Arabic Declarations and Truths Castellio Claritas integritas clearness and integrity Luther Liecht and Recht Light and Right that is Justice or Righteousness One Low Duch copy followes Luther herein that of Cullen renders the words according to the Vulg. Lat. a third hath Light and Fulness Coverdale turns the words Light and Perfectness And so many testimonies and warrants we have to translate these words And I would render Urim and Thummim Lights or Illuminations and Perfections or Consummations I have done with the words but what shall we say to the things themselves To define what these were it s none of my business nor indeed dare I attempt that which hath puzzled all the learned men in the World Only I shall relate what hath been delivered by diverse men in their generations Some to make good the V. Latin translation of these words would deduce Vrim from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to teach that 's Doctrine doctrine and Thummim from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Credidit to believe there 's Veritas Truth the object of belief But their originals are better known to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perfecit to perfect Some would have these to be the Nomen Tetragrammaton which they say includes the mystery of the Trinity and the incarnation of Christ Others say they were certain letters which being shuffled together made up the Answer of the Oracle to what was asked of God Others affirm that they were two bright shining Stones immediately made by God which gave a lustre according to the Answer of God to the question of the High Priest Others that these were an Adamant which changed the colour according as the people were qualified and God pleased
or displeased with them Others that they were no other then the twelve precious Stones which the High Priest wore in his Breast-plate Others and I shall name no more for shame would have the Vrim Thummim to be the same with the Teraphim which they affirm to have been two little Idols whereby God gave answers to the High Priest I might name many more But these last have-spoken out and declared for themselves and for all the rest the Idols of their own imaginations Good God! whither will the wicked imagination as the Wiseman calls it Ecclus 37.3 whither will it not wander if left to it self even to make God himself give forth his Oracles by Idols which he extreamly hateth and that to the people who of themselves are too prone to idolatry To such interpreters as these God hath made good what he threatens Ezech. 14.4 that they who come with such idols in their hearts the Lord will answer them according to their idols These are truly Commentaria inventions fictions and imaginations of men For how can men speak of God and the things of God without the Word of God Plato might have taught them better That nothing can be known of Gods minde without his Oracle None of these Authors alleage any Scripture at all to prove their assertions Which therefore are to pass upon the account of guesses and conjectures which may be as easily denied as affirmed But hence we learn that what these were its hard to say They judge more probably who think that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written on a plate was put on the fore-heâ—d of Aaron so Vrim Thummim were written on a plate and put in the breast-plate which was double Exod. 28.16 But neither have they any ground for this in Scripture more then the other This we may undoubtedly say of them that certain instruments or means they were whereby the Lord was pleased to manifest his Answer to the enquiry of the High Priest Whence the Greek Interpreters called Vrim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is manifestation which that it might be believed they rendred Thummim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth That they were wont to make inquiry of the Lord and receive Answers by these divers Scriptures witness as Numb 27.21 1 Sam. 23.9 12. where we read two questions moved by David and the Lords respective Answers to them by Vrim These were wanting at the peoples return out of the Babylonian captivity as appears Ezra 2.63 And whereas there were three usual wayes whereby the Lord revealed his will unto men 2 Sam. 28.6 7. Dreams Vrim and Prophets who spake as they were moved by the holy Ghost 2 Pet. 1.21 The Prophets ceased with Haggy Zachary and Malachy and the Vrim failed and divine dreams also Joel 2.28 For whereas the Lord promises the Spirit of prophesie divine dreams and visions in the dayes of the Messiah its probable at least that he had withdrawn them all before Nor was there left any other divine manifestation but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a small voice or the daughter of a voice that is an Echo or reflection of a voice such as that which came from heaven in Answer to our Lords Prayer to his Father John 12.28 29. when the people said some that it thundred others that an Angel spake unto him But why look we on these things at so great a distance surely they either are or may be no doubt they ought to be neer unto us even in our own Bosomes The illuminations and perfections were in the Breast-plate and must be on the heart of Aaron Exod. 28.30 There are some pious and good men who affirm that these Vrim and Thummim figured the perfections of all graces which are in Christ who is the High Priest of our profession Hebr. 3.1 And there is no doubt but these speak truth for they are in Christ But when they consider Christ only in his temporal dispensation as Gregory calls the dayes of his flesh or as he arose from the dead and ascended into heaven and sits personally at the right hand of God if Christ and his illuminations and his perfectious be at so great a distance from us how can he be Immanuel God with us How could he make good his promise to us under that name that he will be with us unto the end of the world Matth. 28.20 Yea how then shall we understand the Apostle when he tels us that Christ is in us Gal. 3.1 Col. 1.27 and that unless Christ be in us we are castawayes 2 Cor. 13.5 Surely therefore if Christ be in us as according to this Scripture he is if we be in the faith and not castawayes that also which is in Christ is analogically and according to our proportion of faith in us also And he is said to make his Believers and Lovers Kings and Priests unto God and his Father Revel 1.6 Kings to rule upon the earth Revel 5.10 and Priests who should offer spiritual Sacrifices unto God 1 Pet. 2.5 And upon condition of obedience the whole Israel of God hath promise to be a Kingdom of Priests Exod. 19.6 And although ver 22. we read of Priests they are the first-born of their respective Tribes whom the Lord challenged to himself Exod. 13.2 Numb 3.4 5. And after the revolt of Israel by their idolatry Exod. 32. the tribe of Levi retained their integrity and obtained the Priesthood Numb 8.13 22. Yet nor that nor any after constitution of Priests hindred the obedient from being Kings and Priests unto God Let them who are the holy Priesthood 1 Pet. 2.5 know the things which are freely given to them of God 1 Cor. 2.12 For these Lights and perfections are Gods gifts And therefore we read not that God appointed them to be made where the Pontificalia or High Priests vestments and ornaments are either commanded to be made Exod. 28. or reported to have been made Exod. 39. But only a command to Moses to put them in the breast-plate Exod. 28.30 and the obedience of Moses thereunto in this place Levit 8.8 For indeed how could any woman spin or Weaver make Doctrine or Truth saith Origen and as we may say Lights or perfections Sapientia ergo est quae utrunque facit It is the divine wisdom which makes them both as that Father goes on And whereas Moses is said to put them into the breast-plate of Aaron do we not read that Moses was to be to Aaron for a god Exod. 4.16 What is turn'd he put them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gave them they are his gifts They are both plural as the greatness and excellency of things is expressed by plurals Prov. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mercies of the Lord Lam. 3.22 according to which S. Paul beseecheth the Romans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the mercies of God c. Rom. 12.1 And for the excellency of these they are both plural Lights and perfections Both
the Vrim the illuminations or manifestations according to the LXX whereby God reveales and declares his will and the Thummim the perfections or consummations of that will in us when we serve him as Joshua exhorts Israel Josh 24.14 in perfection and in truth as the Greek and Vulg. Latin turn Thummim in integrity These are the gifts of God according to what S. James saith Every good giving and every perfect gift there 's one of them is from above and cometh down from the Father of Lights there 's the other And of all other they are the most perfect gifts as we may esteem them by the receivers of them the most principal parts of man his minde and will And what accomplishes and beautifies the minde but the divine wisdom that 's Vrim illuminations And what rectifies and fortifies the will in good purposes intentions and actions but rectitude and integrity That 's Thummim perfections Happy thrice happy they to whom the Lord gives these divine illuminations or doctrines whereby they know the counsel of his will and the perfections and consummations of it whereby they are conformable unto the will of God! These are to be received by faith by which we receive every good giving and every perfect gift from the Father of Lights And therefore Moses first put on the breast-plate that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the vulg Latin turns Rationale the Informer and Director of the judgement and therefore it s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the breast-plate of judgement Exod. 28.30 Indeed the Directory of Judgement and Counsel being a figure of Him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divine Word and Reason whole name is Counseller Esay 9.6 And therefore good reason there is that in Him should be the Illuminations and Perfections And therefore Moses put into the breast-plate illumination and perfection For the breast-plate as it signifies Christ himself so faith in him whereby we receive these things which are freely given to us of God for so S. Paul cals it the breast-plate of faith and love 1 Thes 5.8 And because the Righteousness is obtained by faith it s called also the breast-plate of righteousness This breast-plate of faith was to be fastned unto the Ephod Exod. 28.28 which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superhumerale the ornament of the shoulder whereon we bear burdens and what is that but Patience which therefore is to be joyned unto the breast-plate of faith that so through faith and patience we may inherit the promises Hebr. 6.12 and 10.35 36. But alas the Vrim and Thummim was lost at the Babylonian captivity Ezra 2.65 And the Church in Babylon 1 Pet. 5.13 loseth her light and perfection by Babylonian confusions debates and strifes for the truth is lost by contending for it 2 Esdr 5.8 9. 1 Tim. 1.5 6 7. whence it is that the god of this world blindes the mindes of them that believe not lest the light of the glorious Gospel of Christ who is the image of God should shine unto them 2 Cor. 4.4 And because men depart not from iniquity they understand not the trnth Dan. 9.13 Yea the Thummim or perfections are so lost that it s almost a sin to say there is a possibility left of finding them But Nehemiah when the Vrim and Thummmim were missing he put the people in hope that there would be a time when a Priest should stand up with Vrim and Thummim Nehem. 7.65 And the Lord hath left such a consolation unto his people so Nehemiah sounds a Comforter of the Lord that if they make use of such means as the Lord hath vouchsafed unto his church the illuminations and perfections may be recovered The Prophet in order hereunto puts us in a method and way of obtaining them Mal. 4.4 Remember the Law of Moses my servant which I commanded unto him in Horeb with the Statutes and Judgements Then the Lord promiseth to send Eliah the Prophet before the coming of the great and terrible day of the Lord and he shall turn the heart of the fathers to the children c. This Eliah is not to be understood of John Baptist only for he did not accomplish that work which Eliah was to do viz. to restore all things as our Lord foretels Matth. 17.11 12. where speaking of one Eliah he saith he shall come and restore all things and then addes concerning John Baptist that he was already come So that by the doctrine of the Law and the doctrine of Repentance and conversion we are brought unto an holy fear of God and upon such as fear Gods name the Sun of Righteousness Even that true and greater Light which comes after the less John 1.8 9. ariseth and is indeed the High Priest who stands up with the Vrim and illuminations inlightning our mindes with the understanding of Gods will that we may be light in the Lord Ephes 5.8 The LXX Nehem. 7.65 have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall rise importing Christs Resurrection that he should arise from the dead and shew light unto the people and to the Gentiles Acts 26.23 And he hath the healing under his wings whereby he cureth all our backslidings Jer. 3.22 rectifies and strengthens our wills to perfect and consummate the Lords will and to make us perfect and compleat in all the will of God Col. 4.12 For the influences of the Stars and heavenly bodies are conveyed by the Moon into this lower world But the powers vertues and influences of God and his divine nature are communicated unto us by the Sun even by Jesus Christ the Sun of Righteousness he brings with him the heavenly light and healing power the truth of that Apollo whereof the Poets have made a Fable and all perfection and all the fulness of God Ephes 3.19 I will be sanctified in them that come nigh me and before all the people Levit. 10. Ver. 3. I will be glorified These words In them that come nigh me answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Translators though they express in many words yet they give not the full meaning of it For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not onely such as come nigh unto God and make address to him by offering sacrifices as Levit. 1.2 but they especially who in relation are neer unto him as his Priests are in a peculiar manner And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usually rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 13.17 1 Kings 8.46 neer in place neer in dignity and honour as Esther 1.14 as the seven Princes to Ahasuerus Yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies such a relative neerness as of consanguinity blood and kindred Exod. 32.26 Levit. 21 2 3. as of friendship Job 19.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my kinsfolk which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my friends In such a neer relation are the Lords Priests unto him who are here called by the same name 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 my neer ones mine intimate ones Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister either of State as unto the Prince is neer unto him in place and relation so the sons of David were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 8.18 Chief Rulers or Princes for which we read 1 Chron. 18.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the hand of the King and so expressed in the margent of our translation Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Minister of God neer unto God in a typical place and relation as Ezech. 42.13 They are holy chambers where the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn which approach unto the Lord. The words signifie neer unto the Lord. The separate place there is the Holy and Mostholy and therefore Chambers neer it are holy Chambers wherein holy persons the Priests must eat the most holy things And therefore Arias Montanus both in the place before us and in this place of Ezechiel turns the word in question Propinqui neer ones neer unto the Lord in typical place and neer in relation So likewise Tremellius So Luther Piscator and three Low Dutch translations So likewise the Spanish Castellio indeed hath accederent who should come neer but he explains himself in the margent ut libarent that they might facrifice Secondly although the people of God also are said to be neer unto him Psal 148.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Translators render it a people neer unto him yet is the Priest by his office more neer unto God as he who causeth the people to come neer unto God so very often the Priest brings neer him that offereth and his oblation and Moses brings neer Aaron and his sons For the Priest is he whose duty it is to be a middle man between God and the people saith Chrysostom and to make intercession for the people as Moses and Aaron often did And because the Priests are such as intervene and make intercession for the people they ought in reason to be more eminently pious and holy then the people for whom they intercede and in some measure like unto the great High Priest and Intercessor the Lord Jesus Hebr. 7.26 Such intercessors were Noe Samuel Daniel Job and others who were all neer unto God For it is not the office alone but the sobriety and temperance the righteousnness holiness and piety of him who bears it which ingratiates the Intercessor with our God Otherwise they who by office are neer for want of due qualification befitting their office they may be far off And this was the case of these two Priests Nadab and Abihu For since ex malis moribus ortaesunt bonae leges good lawes are occasioned by ill manners it s much to be suspected and some of the Jews Doctors doubt not to affirm it that Nadab and Abihu had erred through wine and strong drink which made them forward in offering their strange fire Whence it was that presently after the burial of these two Priests the Lord gives this charge to Aaron Vers 9. Do not drink wine nor strong drink thou nor thy sons with thee when ye go into the tabernacle of the Congregation lest ye die It shall be a statute for ever throughout your generations And the Lord addes reasons for this Law ver 10.11 This sin disposed them to commit another Their Intemperancy inclined them to impiety One sin is not long alone They kindle a fire of their own and worshipped God with their own assumed and pretended holiness There is and hath been much of that which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.23 Will-worship in the Church of Christ for which they are most zelotical who are of a lower dispensation and under the discipline of the father For what they are not able by Scripture and reason out of Scripture to commend unto the consciences of men they commonly enforce upon their belief by an hot heady and ignorant zeal These things were ill boded in the names of these two young Priests Whereof Nadab signifies voluntary implying his own will and choise in the worship of God The other Abihu the father himself as he who was under the dispensation of the Fathers law And such as these commonly obtrude their own Electa sacra their own chosen holiness and what Hierom calls Boni opinio what they think good upon the service and worship of God Which is evil in the people but much worse in the Priest When iniquity thus burns like a fire Esay 9.18 it kindles Gods wrath which is also a fire Deut. 32.22 This sin cannot seem little when the punishment of it is so great even fire by fire and a strange fire by a strange act of God For so he calls his Judgement Esay 28.21 This proceeding of God was most just and necessary For the first trangressors of any law new made are exemplary in their sin and therefore must be exemplary in the punishment also of their sin Whence it was that the Lord ratified his lawes by signal punishments of those who first brake them Thus after the delivery of the moral law though the greatest part of the people sinned by committing idolatry Exad 32. Yet the Lord punished them for that sin by the death of many thousands That rule which holds among men Quod multis peccatur multum est avails not with the Judge of all the world In the example here mentioned the ceremonial Lawes having been newly given in most Chapters foregoing in this book of Leviticus these lrwes first violated by the Priests who of all other ought to have observed them the wise and just God punished these in that wherein they offended If we descend to the times of the Gospel we shall finde that when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that way and manner of Christian community and living in common was first instituted two religious pretenders Hypocrites and Lyars violating that institution suffered condigne punishment and exemplary for their exemplary sin Acts 5.1 10. After the institution of the holy Supper when some in the Church of Corinth Invitâssent se plusculum had eaten and drunk more then was convenient for those who should communicate at the Lords table for that cause many were weak and sickly among them and many slept 1 Cor. 11.30 For by the punishment of some few the most wise and merciful Lawgiver and Judge prevented like transgression by the multitude ut terror ad omnes poena ad paucos veniret that all Israel might hear and fear and do no more such wickedness which is the end of punishment Deut. 13.11 and 17.13 and 19.20 and 21.21 This business concerns you O ye Priests Nor ought ye to think it any disparagement as vain men conceive when they so call us but indeed an honour if worthily so called For howsoever the word Priest as the office is corrupted a Priest is no other then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one grown up to the spiritual old age of Christ unto that
but one Scripture more Revel 21.7 He that overcometh shall inherit all things and I will be his God and he shall be my Son For the dignity also of the male it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the male childe preserves the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and memory of his father according to what Absalom saith 2 Sam. 18.18 I have no son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep my name in remembrance And therefore the brother is commanded to raise up the name of his brother dying without issue male 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For male children are the pillars of their families As on the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 women have their name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to forget because their name is lost and the memory of their fathers family is swallowed up in their husbands name The male also was required in sacrifice as the more worthy perfect and acceptable according to Mal. 1.14 Cursed be the deceiver who hath in his flock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a male that is entire and perfect as appears by the opposit and voweth and sacrificeth to the Lord a corrupt thing And the reason added from the dignity of him to whom the vow is payed proves the dignity also of the male oblation For I am a great King saith the Lord of hosts and my Name is dreadful among the Heathen Howbeit this prerogative of the male in nature above the female neither arrogates nor argues any spiritual eminency in the man nor derogates any thing from the woman But because in nature the man is usually more strong and more worthy then the woman as the Prophet implies Esay 3.4.12 Where he threatneth to take away the honourable and able props and stayes of the Common-wealth ver 1.2 3. c. that he will substitute in their room children babes and women although so it may by degenerate mindes come to pass that the male may be effeminate and the woman more masculine and vigorous as the Poet speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Otherwise neither Sex as such addeth or diminisheth any thing of their spiritual interest in regard of either And therefore in the place before mentioned Gal. 4.1.7 it s evident that S. Paul useth the natural state of nonage and riper age as a protasis or proposition to a similitude thereby to illustrate the spiritual estate of both And cleerly to this purpose the Apostle speaks Gal. 3.26 Ye are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the children though Ours turn it so but the sons of God by faith in Christ Jesus Which filiation or sonship comprehends as well the woman as the man in regard of the spiritual estate in Jesus Christ as the 28 verse evidently proves There is neither Jew nor Greek there is neither bond nor free there is neither male nor female for ye are all one in Christ Jesus By these and many other testimonies which the judicious Reader may observe in the holy Scripture it may appear that the holy Spirit of God useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as words importing dignity and strength And therefore when Pharaoh would abase Gods people and disable them from making war upon him he imposed on them Task-masters and servile works and made them slaves and mischievously plotted for the future to render them a vile and abject Nation and utterly to enfeeble them for ever making head against him and therefore he commanded the Midwives to kill the male children and keep the female alive Exod. 1.10.16.22 By rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the children of Israel instead of sons of Israel beside that the Translators erre from the scope intended by the holy Spirit as appears by the former examples they fall into inconveniencies which might be avoided had they rendred the word sons For what difference make they between children and children Exod. 12.37 The children of Israel journeyed from Rameses to Succoth about six hundred thousand on foot that were men beside children Besides the word childe imports the next age to infancy and answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puer c. and accordingly these words are rendred by our Translators When I was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a childe I spake as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a childe c. 1 Cor. 13.11 Gal. 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my little children of whom I travail again in birth c. So the Apostle he exhorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we henceforth be no more children c. Ephes 4.14 So they turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puer a childe Matth. 2.16 Herod slew all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the children from two years old and under and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold I and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the children which God hath given me Hebr. 2.13 And many more examples might be given if it were needful whereby it might be proved that by children the Translators understand such as are in their non-age Whereby they lay a ground of violent presumption that by the children of Israel they understand such as are in the spiritual childhood and that proficiency and growth in Religion is no farther then the minority of a Christian And this is the rather to be believed because men of the same judgement with them understand these Scriptures which are meant of the spirituall childhood to be spoken of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and perfect growth of a Christian man Thus where the Apostle saith Now it is not I that do it but sin that dwelleth in me c. Rom. 7.17 One interpreting that place writes thus Quaedicta sunt ut à spirituali homine dicta debent accipi The things which are here spoken ought to be understood as spoken of a spiritual man And again Vbi depravata haec natura ingenita dum in hoc mundo vivitur perpetuò ut domesticus hostis inseparabiliter cohaerens vi suâ inexpugnabili praevalet adversus spiritum Whereas this depraved nature is inbred while we live in this world it is perpetually a domestick enemy cleaving inseparably by its irresistible power prevails against the Spirit The Christian man were in a very sad condition if it could be hoped to be no better with him then thus while he lives in this world as this Author writes and much more to the same purpose Whereby its evident he understood this and like testimonies in that Chapter of the ripest age of a Christian man which indeed are to be understood only of the spiritual nonage and childhood that mutable and inconsistent estate as its clear if any will compare that part of Rom. 7. with what follows Rom. 8. to which I shall speak more properly in due place if the Lord will Meantime the truth of this will appear if we consider the divers ages in the natural life unto which the several degrees and ages of the spiritual life hold some proportion There is no doubt
alleage the character of Priestood which they say is indelible if they be persons unduly qualified all is to no more effect then putting a Seal to a Blank Quicquid recipitur recipitur ad modum recipientis whatsoever is received is received according to the mode or qualification of the person receiving And of like rate and value are all acts performed by such a Priest whether binding or loosing remitting or retaining sins absolving or excommunicating What they alleage touching divine mission let us enquire what that is out of the Original Grant Mat. 28.18 19. Jesus came and spake to them saying All power is given to me in Heaven and in Earth Go ye therefore and teach all Nations c. Consider to whom he spake ver 16. The eleven Disciples that is Apostles That they were Disciples imports denial of themselves and taking up the Cross of Christ and following him This qualification is common to all Disciples as such Luke 9.23 24. and 14.25 26 27. but a more eminent endowment was necessary for the eleven Apostles And therefore S. John relates our Lords acts after his resurrection more particularly Whos 's soever sins ye remit saith he they are remitted unto them and whosoever sins ye retain they are retained which words are commonly cited alone as many other Scriptures are whereas their energy and force is in the precedent or consequent words as here ver 21. He ordains them Ambassadors of peace he saith unto them Peace be unto you As my Father hath sent me so send I you And when he had said this he breathed on them and saith unto them Receive the holy Ghost Then followes immediately Whose sins ye remit they are remitted unto them and whose sins ye retain they are retained And therefore S. Ambrose on Psal 37. who saith Sacerdotibus solum jus est ligandi solvendi it is the Priests right to binde and loose the same Father also saith Sacerdotis officium est munus Spiritûs Sancti the office of the Priest is the gift of the holy Ghost And that not transient but permanent Dominum possideant ab eo possideantur Let them possess the Lord and be possessed by him saith S. Hierom ad Nepot How great an height of glory are the Disciples advanced unto who have the principality of the highest judicatory Vt vice Dei peccata retineant relaxent that instead of God they can retain and remit sins saith S. Gregory Homil. 26. Such Priests as these may effectually absolve and remit sins Such Priests as these may separate the sons of Israel from their uncleanness possessing him and possessed by him who cleanseth us from all our unrighteousness 1 John 1.9 And this neerly concerns us O ye Sons of Israel lest we die in our sins and uncleanness when we defile Gods Tabernacle which is among us Where is that the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in medio vestri in the midst of you The true Israel of God because such is and must be pure God is good to Israel who are they Even to such as are of a clean heart Psal 73.1 And because the most pure and holy God hath his Tabernacle and Temple in the midst of them There he promiseth to set it if we walk in his Statutes and keep his Commandements and do them Levit. 26.3.11.12.13 If we purifie our selves as he is pure 1 John 3.3 with this proviso let them make me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sanctuary an holy place and I will dwell in the midst of them Exod. 25.8 O how holy how pure must that holy place be wherein the most holy God will dwell He cannot be toucht or approached unto by any unlike himself That Sanctuary that Temple that Tabernacle is thine heart O Israel For know ye not that ye are the Temple of God and that the Spirit of God dwelleth in you He that defiles Gods Temple him will God defile or leave in his pollution 1 Cor. 3.16.17 and 6.19 and the like 2 Cor. 6.16 Ye are the Temple of the living God as God hath said I will dwell in them and walk in them and I will be their God and they shall be my people Wherefore come out from among them and be ye separate and touch not the unclean thing and I will receive you and I will be a Father unto you and ye shall be my Sons and Daughters saith the Lord Almighty Having these promises dearly beloved let us cleanse our selves from all filthiness of the flesh and spirit perfecting holiness in the fear of God 2 Cor. 6.16 17 18. and 7.1 Aaron shall cast lots upon the two Goats the lot for the Lord Levit. 16. Ver. 8. and the lot for the Scape-Goat What is here turn'd a Scape-Goat is retain'd in the margent without translation Azazel and that upon good advice For this book of Leviticus as indeed the whole Pentateuch is Arcanum volumen a very mysterious book and that the rather in those parts of it which as it were datâ operâ the Spirit of God seems to conceal and therefore such as require our diligence humility and docibleness to search them out Which if they should not be inquired into why were they written It is good to keep close the secret of a King but it is honourable to reveal the works of God saith the Angel Tob. 12.7 Yea it s royal saith the wise King Prov. 25.2 It is the glory of God to conceal a thing but the honour of Kings to search out a matter Especially since we are in the last part of time when there is nothing covered but shall be revealed nor hidden that shall not be made known Matth. 10.26 saith the Angel of the Covenant the wisdom and King of Saints The great business of this Chapter is the anniversary expiation of sins held forth unto us in outward and figurative expressions which must have their truth if ever savingly accomplished and fulfilled in us In that part of it before us there are many conjectures concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Azazel Some render it as ours do as the Vulg. Latin Caper emissarius a Goat sent out which word Emissarius answers not to that Latin word properly used but is made to signifie what the LXX have here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent away Others understand the word to be compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Goat and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of a place or specially of a Mountain which Vatablus placeth neer Mount Sinai I rather believe that the place is in Eutopia or rather Cacotopia or indeed rather then both in Atopia For I have sought this Mountain Azel high and low in Ptolomy Stephan Adrichomius and others and hear no news of it and therefore I must return a Non est inventus there is no such Mountain Others think it to be the name of the Devil and that in regard of his strength So especially one of the Jews Doctors who hath divers followers herein
Thus Esay 40.10 Behold the Lord will come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with strong hand where hand is supplyed In the marg ye finde against the strong that is he whom our Lord calls the strong man Luke 11.22 Howbeit I know not how truly diverse Learned men make Azazel the president of the Desert But whereas Franciscus Georgius Venetus Cornelius Agrippa and Reuchlin and other Learned men have written with great confidence concerning Angels and Spirits good and evil and among these of Azazel that he is the President of the Desert I shall leave his particular presidency and principality upon their credit although I doubt not but as there are Hierarchies and orders of the good Angels as I have elsewhere shewen so are there presidencies and distinctions of honours such as they are among the evil Angels as not only the sorenamed Authors aver but also our Lord John 12.31 and his Apostle Ephes 2.2 and the Jews Mat. 12.24 Wherefore I shall so far consent with these Authors in the general that by Azazel here we are to understand the Devil Which word they commonly compound of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Goat and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abiit as it hath affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abiit in contemptum to be vile and contemptible So the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to despise to account base and viie according to which the Prophet speaks Thou didst debase thy self even to Hell Esay 57.9 Beside a Goat and the Devil have the same name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 7. The Priest shall take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two Goats and so often in this Chapter But in the Chapter following Levit. 17.7 They shall not sacrifice any more their sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Devils Thus 2 Chron 11.15 Jeroboam ordained him Priests for the High places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for the Devils Thus also Esay 13.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daemones the Devils which our Translators turn the Satyrs shall dance there so Pagnin and the like we have Chap. 34.14 The Devils were called by this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goats because they appeared in that form saith Kimhi As also because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Goat hath its name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horruit exhorruit so extreamly to fear as when the hair stands on end Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hordeum Barley and frit in Varro which according to him is the top of an ear of corn which stands up like hair Whence our English word fright extremity of fear into which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devils drive those to whom they appear That Azazel ought so to be left untranslated and not to be rendred a Scape-Goat may appear from this consideration that where ever either of the two Goats is named in this Chapter its never called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath its name but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And whereas Azazel is four times named in this Chapter ver 8.10 twice and 26 the translation renders it self suspected in the last place especially where it s read He that let go the Goat for a Scape-Goat when there was no other but that the former being sacrificed Munster was aware of this and therefore howsoever in the three other places he translates the word as ours do yet in the last place he translates it not but leaves it Azazel Which also the Tigurin Translators perceived and therefore turn'd it in ver 26. campum caprarum the field of the Goats Others with Arias Montanus retain Azazel in all the four places as Tremellius Vatablus Diodati the Spanish Bible What therefore they render One lot for the Lord and the other lot for the Scape-Goat I would turn One lot for the Lord and the other lot for Azazel Otherwise instead of a distribution of the two Goats here by lot the words will contain an equivocation as that the one lot shall be for the Lord as proper to him and his use the other shall be for a Scape-Goat that should be all one as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for were left out because for in this sense signifies no more then the word alone to which it is joyn'd as I will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a father c. 1 Chron. 17.13 is no more then a father Whereas indeed these two Goats are distributed according to their subjects or owners the one to the Lord the other to Azazel But why must one Goat be for the Lord and the other Goat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Azazel or the Devil For the understanding of this we must know that the Lord in this Chapter ordaines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of Expiations as it is called Levit. 23.27 and the reason is given Levit. 16.30 the Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall expiate for you to cleanse you that ye may be cleansed from all your sins before the Lord. This cleansing must be thorow full and accurate as appears both by the plural of the Nown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the conjugation of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now the people to be purged are defiled with two kindes of sins whereof the one is open and manifest Gal. 5.19 the other hath an appearance and shew of righteousness John 16.8 By both these we may understand the whole body of sin to be destroyed Rom. 6.6 with both these the creature is polluted The Body of sin to be destroyed is figured by that Goat which is to sent to Azazel as by the Goats on the left hand in the judgement Matth. 25. And upon the head of this Goat the Priest must lay both his hands and confess over him all the iniquities of the sons of Israel and all their transgressions in all their sins putting them upon the head of the Goat and shall send him away by the hand of a fit man into the Wilderness and the Goat shall bear upon him all their iniquities into a land of separation and he shall let go the Goat in the Wilderness Now whereas the creature of God hath been polluted with the Body of known sin and false righteousness it is not the will of the Lord that his creature should perish in sin nor is it his will nor is it possible that his creature should be saved in his sin which implyes a contradiction because to be saved is so to be from sin Matth. 1.21 And therefore the sinful man signified by the Goat which is for the Lord ver 9. must die from the sin he must be mortified and the will in him unto sin must be altogether dead in him We may see this prefigured unto us in the creature The seed is cast into the ground suppose a grain of Wheat the earthly part of it falls asunder and some of it returns to the earth the other part being reduced by the Quintessence or natural Balsam becomes a
the two former Chapters the Lord gives divers precepts which in this Chapter he ratisies with sanctions by their respective punishments The words contain a denuntiation of punishment for a crime and the confirmation of that punishment by repetition both of the crime and punishment When any man curseth his Father or his Mother he shall surely be put to death Which words are repeated for aggravavation 1. The crime he hath cursed his Father or his Mother 2. The punishment of the crime his blood shall be upon him What is here turn'd Father or Mother although read copulatively in the Hebrew his Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his Mother yet are the words dis-junctively to be understood his Father or his Mother and that by the authority of the only Lawgiver who warrants the dis-junctive reading of this sentence Matth. 15.4 He that curseth Father or Mother let him die the death So that he who curseth one and but one of his parents is liable to death otherwise the Law might have been eluded Howbeit the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here read is not only to speak evil to or of or to imprecate and so wish evil unto any one as it is wont to be rendred by maledicere to curse or speak evil of And so what we read Exod. 22.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Paul Acts 23.5 renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not speak evil of c. Yet the word signifies more properly to slight and make light of to vilifie and dishonour And so this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to honour as elsewhere so 1 Sam. 2.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those who honour me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will honour but they who despise me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vili pendentur they shall be lightly esteemed When any man speaks evil of or to his Father or Mother or flights either of them he shall die the death that is he shall certainly die as he is worthy to die being guilty of so great a crime Which is explaind in the close of the verse his blood shall be upon him Under the notion and name of parents we are to understand not only our Fathers that begat us and our Mothers that bare us Prov. 23.22 Nor only those whom the Law makes such Ruth 3.1.5 but the name is also extended in a civil respect unto Governours and Magistrates as Eliakim was a father to the inhabitants of Jerusalem Esay 22.20 21. And Naamans servant called him Father 2 Kings 5.13 And Deborah was a Mother in Israel Judges 5.7 Yea in a spiritual sense God himself is our Father and Jerusalem above is the Mother of us all as I may shew afterward And they are also called our Fathers who beget us unto God Gen. 45.8 1 Cor. 4.14 15. And consequently honour is due unto them and for slighting or cursing them like penalty is due to those who analogically are called their children This denuntiation of punishment will appear to be reasonable if we shall consider 1. What the duty is which is here violated and 2. the reason of that duty as also 3. the violation and breach of the duty and 4. the punishment of that breach and violation The duty violated is honour of parents And what is it to honour The word used in the fifth Commandement and elsewhere is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be heavy or weighty and that in quantity as in bulk or number Prov. 27.3 Or quality as dignity honour glory whence we say that Honos est onus Honour is a burden accordingly the Scripture speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eternal weight of glory 2 Cor. 4.17 So 2 Cor. 12.16 I was not burthensome unto you In this sense the Apostle speaks 1 Thes 2.6 Neither of men sought we glory neither of you nor of others when we might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have been burdensome the Syriac hath been honourable as the Apostles of Christ that is such as God and Christ appointed first in his Church 1 Cor. 12.28 Ephes 4.11 and therefore ye read in the margent we might have had authority 1 Thes 2.6 Now the honour due to parents from their children is a weighty business a matter of great weight and moment which is either inwardly performed as an high esteem of them love and fear of them Or 2. outwardly expressed as a testimony of that estimation love and fear in Reverence to their persons Obedience to their commands Supply of their necessities The reason why this honour is to be given to parents will appear whether we consider the parents themselves or their children who owe this duty to them The parents deserve all honour from them as being in eminency above them both because Authors of their being and of their better being by nurture and education Their love and care and labour and cost challenge all respect from them for their unrequitable love For when they have done all that possibly can be done by them and have followed them with all their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their utmost requital that they can make yet being and education exceeds all gratitude as the hinder wheels of the Charet run as fast but can never overtake the former The Father hath his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to will desire to be tenderly affected to his children as implying that all that influence of care and labour and cost is from love which sweetens the authority of Parents over their children 2. In regard of the children themselves justice and gratitude requires this duty of them Children obey your parents in the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this is just Ephes 6.1 That natural love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mixt with due awe makes up Reverence which is the first part of that honour unto parents And love is the strongest principle of obedience Exod. 20.6 that 's the second Whence will easily follow requital of parents to the utmost of their power because to love is not only bene velle but also bene facere Which is the third part of honour due to parents 3. Since the duty is so just so reasonable the breach and violation of that duty must needs be most unreasonable and unjust The violation and breach of the duty it is slighting vilifying disesteeming dis-honouring whether by word as cursing and evil speaking to parents or of them or by gesture or deed as denying them obedience to their commands or supplying their wants as Matth. 15.4 5. This slighting which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little-accounting is a great sin yea a greater injury done to him whom men slight then if they did some open violence unto him Quem quis contemnit eum non curiosiùs calcabit him whom a man contemns he will not take any great care how he kicks him saith Seneca When Paracelsus begun in Germany to make known his principles
Childe hee 'l complain to his Father though he the poorest and meanest subject It is a duty that children never live to out-grow a debt that they can never fully pay though they be ever paying it as it is said of the childe sequiturque patrem non passibus aequis The thankfull childe follows his father but with unequal steps Now since the Obligation is so great the greater is their sin who 1. in opinion or 2. practise undervalue and slight this Commandement of God touching honour unto parents and the Ratification of it 1. In opinion as they who under pretence of honouring God slight and neglect their parents This was that which our Lord blamed in the Scribes and Pharisees Mat. 15.4 Where having recited the Commandement of God and the penalty due to those who break it but ye say saith he whosoever shall say to his Father or his Mother it is Corban a gift given and consecrated unto God wherewithal thou mightest be holpen by me such an one shall be free from honouring nourishing clothing supplying the wants of his Father or Mother But should not Gods worship and service you 'l say be so dear unto us that it ought to be preferred before our father and our mother Men are wont in this and other cases to plead for God such as they conceive him to be Some there are who think that God sees as man sees and that he is much taken with beautiful out-sides of Temples made with hands and to such use was that Corban of which our Lord speaks for reparation of the Temple And for this the Scribes and Pharisees were zealous and so zealous that they preferred it before the Commandement of God They knew not nor do many know or at least they consider not that to do justice and judgement is more acceptable unto the Lord then Sacrifice Prov. 21.3 To obey is better then Sacrifice and to hearken then the fat of Rams 1. Sam. 15.22 So that our obedience unto the Moral Law of God our love to our neighbour our honour unto parents is more pleasing unto him then all his ceremonial worship and service Because the Kingdom of God consists in righteousness peace and joy in the holy Ghost and in these things consists our service of God and Christ acceptable before God and men Rom. 14.17 18. Yea without brotherly love there is no love of God For he that loves not his brother whom he hath seen how can he love God whom he hath not seen 1 John 4.20 Therefore our Lord dispenseth with his own service when the brotherly love is wanting till it be fulfilled leave thy gift at the Altar and go first and be reconciled unto thy brother and then come and offer thy gift Matth. 5.24 2. The more are they to blame who by their practise violate this duty a sin very rife among us and to be accounted among those which have brought the wrath of God upon us in these last dayes For the Prophet puts this sin among others in the Catalogue of those which brought the national judgement upon the people Ezech. 22.7 In thee they have set light by father and mother that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that weight of honour due unto them they performed not It is a sin that is extream frequent in this City God avert from us that judgement which he threatned and inflicted on his ancient people for this sin That for this and like sins he would burn them like dross in his Furnace Verse 19. 22. And therefore it is a sin worthy that punishment which the Lord hath denounced great as the reward is great For this is a rule consonant unto sound reason That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weightier things of the Law Matth. 23.23 are ratified by the heaviest punishmants Such is the capital punishment due to the breach of this Law Exod. 21.15.17 And we may read the like Deut. 21.18 21. and 27.16 Prov. 30.17 Whence it is that he seems to appeal to our equity whether his sentence be just or not For having said When any man shall curse his father or his mother let him die the death he presently repeats the crime He hath cursed or set light by his father or mother his blood shall be upon him The evidence of the fact justifies the sentence of God We finde like appeals made elsewhere Gen. 49. Jacob now about to deprive Ruben of the birth-right Thou art my first-born saith he and the beginning of my strength c. thou shalt not excel because thou wentest up to thy fathers bed thou didst dishonour and slight thy father then defiledst thou it Then as it were making an appeal to any who should judge whether his sentence were just or not he adds he went up to my Couch v 4. Thus the Lord now denouncing judgement against Moab Esay 16.7 Moab shall howl for Moab we have heard saith he of the pride of Moab then turning as it were to any one who would judge of it he addes he is very prowd The like we may finde Jer. 44.9 10. Ezech. 13.3 6. Let the people of God be warned of this judgement perform the duty required and so expect the promise made even long dayes dayes of eternity in the land of the living It s the first Commandement with promise It s reckoned by the Jews in the first Table whence the duty is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piety which is proper unto God so the Apostles phrase sounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew piety at home to be pious or godly toward ones own house which he presently explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to requite the Parents which is good and acceptable before God 1 Tim. 5.4 Yea great is the reward of such piety a lasting an everlasting reward Jer. 35.18 19. There shall not a man be cut off from Jonadab the son of Rechab one who shall stand before the Lord for ever Josephus tells us that these Rechabites were a race of pious and holy men from a long time whom he describes Antiq. lib. 18. cap. 2. And what is become of them now They were called Esseni and Asidaei whereof we read mention made 1 Mac. 7.13 and elsewhere But surely these were not nor are to be understood only according to the flesh no more then Israel is but according to the Spirit So that they who reverence obey and support their parents they are the true Asidaei the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pious holy merciful ones And these are the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 35.2 the Rechabites the sons of him who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rides in glory and triumph upon the word of truth meekness and righteousness Psal 45.4 Who rides-on conquering and to conquer Revel 6.2 and his spiritual children conquer with him and through him and so reign with him For the Law is spiritual and the words have their spiritual meaning For is not God thy Father who bought thee Hath he
Ministry as are blinde or lame or crook-backt or have some other visible biemish for that reason a most unreasonable one even because their children are so deformed For why they either think them fit for no other imployment meantime they remember not that curse Mal. 1.14 Cursed be the deceiver who hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing Or else they look at the Ministry only as a livelyhood like a Corrodie of so much a year to maintain an Abby-Lubber with what he may eat In the interim they consider not that they expose their children to a curse like that on Eli's house who shall say suppose to the Patron Put me I pray thee into one of the Priests offices that I may eat a piece of bread 1 Sam. 2.36 Doubtless such considerations as these are base and sordid and unworthy of the Gospel of Jesus Christ and evidently prove that such Parents have a poor opinion of Christs Ministers yea very low thoughts if any of the most high God who from the consideration of Gods eminency and Majesty ought to offer unto Him the very best they have It is the Lords own reasoning in the fore-named place Mal. 1.14 Cursed be the deceiver who hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing For I am a great King saith the Lord of Hosts and my Name is dreadful among the Heathen I deny not but it may please the only wise God to set-off his illustaious and glorious truth with a black Foile as Jewels and Pretious stones are best set in a dark ground And truly the good news of a voice and power from Heaven routing our spiritual enemies though worthy a Quire of Angels Luke 2.13 14. yet it s welcome although they who brought it were scabby and nasty Lepers 2 Kings 7.6 11. Accordingly Moses Gods Ambassadour unto Pharaoh was a man slow of speech and of a slow tongue Exod. 4.10 So of S. Paul who was an Ambassadour for Christ his enemies said that his bodily presence was weak and his speech contemptible 2 Cor. 10.10 And his friends say of him that he was a short man and somewhat crooked Niceph. lib. 2.37 According to what Chrysostome calls him a man three cubits high And experience hath proved in these last dayes that the dumb Asse with mans voice hath forbidden the madness of the Prophets 2 Pet. 2.16 Yea God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things that are mighty and base things of the world and things which are despised hath God chosen and things which are not to bring to nought things that are that no flesh should glory in his presence 1 Cor. 1.27 28 29. However all this be true yet neither all this nor any testimony else in Scripture nor any sound reason out of Scripture can warrant that selfish and ungodly designe of Parents though frequently practised in this and our Neighbour-Nations to set apart for the Ministry their impotent crook-backt or otherwise deformed children even because they are such These men no doubt seek their own things not the things of Jesus Christ Phil. 2.21 How much more pious and honest is their purpose and endeavour who intend the very best and principal of their children unto that holy Function For although Forma virûm neglecta feature of body in it self be neglected as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this business not considerable yet may a comely body be a more serviceable instrument and vehicle of towardly noble and vertuous dispositions according to that of the Poet Gratior est pulchro veniens è corpore virtâ—s Vertue is more acceptable when it proceeds out of a graceful man-case Nor can I but approve of that part of a certain local stature of a Colledge which speaks thus Nec caecus nec claudus though the words following be invidious nec Gallus nec Wallus Neither let the Blinde nor the Lame be admitted into this Society But the inward deformities no doubt were here intended and principally prohibited by Moses as hindring the sons of Aaron from executing the Priests office And there are like spiritual blemishes which by like reason disable men from officiating in the Evangelical Priesthood For neither must the Gospel-Priest be blinde And he is spiritually blinde saith S. Gregory who knowes not the light of heavenly contemplation who being inveloped in the darknesse of this present life by not loving the life to come he sees it not according to 2 Thess 2.10 11 12. S. Peter better He who lacks these things saith he which are faith vertue knowledge temperance patience godliness brotherly kindness and charity he who lacketh these things is blinde 2 Pet. 1.5 9. Their office requires of them that they should open mens eyes that they may turn from darkness to light and from the power of Satan unto God Acts 26.18 That they cause all men to see the mysteries of God And how can he so do if he himself be blinde How ill put together are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blinde guides Matth. 23.24 as our Lord calls the Scribes and Pharisees But it s more unreasonable that they be lame guides also And who is lame Who else but he who though he see the way of life yet through infirmity and instability of his affections walks not in it unto such saith the Lord how weak is thine heart Ezech. 16.30 How absurd a thing therefore is it for Gods Priests to be lame who are by profession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as must be guides and leaders unto others in the way of life Acts 8.31 Now if they themselves halt in that way how can they say as S. Paul that excellent way-guide to his Philippians Be ye followers together of me and mark them who walk so as ye have us for an example Phil. 3.17 Goodly guides I wiss who like the Statue of Mercury point Travellers to the way while they themselves stand still as the Prophet saith of Idols they have feet and walk not and of the same Noses they have and smell not Psal 115.6 7. By the Nose S. Gregory understands Discretion Prudence and Sagacity according to the known use of Nasutus and homo acutae naris Prudence is as laudable a vertue of the soul as the Nose is comely for the body But I shewed before by sufficient authority that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 note defect and excess in the parts of the body which imply that the Priest must have a perfect body and by analogy according to Philo that he have a perfect soul Because Perfectum est cui nihil deest aut superest that is perfect to which nothing is wanting nothing is superfluous And what is the breaking of the foot but the revolt of the heart and affections broken off from the wayes of God whereof the
would have all others lout and do homage And for these we quarrel and contend vex and torture our selves and others as if that curse on Zedekiah and Ahab were upon us which ye read Jer. 29.22 God make thee like Zedekiah and like Ahab whom the King of Babylon roasted in the fire And these are the Christs which the divided Babel worships These are our Helena's these our Diana's Here is Christ saith one nay saith another he is here so a third a fourth indeed who knowes how many A Nut was crackt and one shell flies this way another that way a third another way and the like may be said of many And one followes this shell and saith O here is Christ and he heads and leads a company after him Another shell flies that way and another followes that and leads a company after him and so a third a fourth a fifth c. Stultorum infinitus est numerus Eccles 1.13 Meantime while men run to and fro like the Egyptians to seek their Apis they cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have found him we have found him they think they have found a god and he proves no other no better then a Calf with a white face They hunt and search here and there for shels and meanwhile the kernel lies in the midst neglected by all despised by all the unity of heart love meekness lowliness of minde patience long-suffering c. that 's the kernell That lies i th' street troden under foot and no man thinks it worth the taking up Let no man stand at a gaze and look at this or that Church or Congregation and call that Babel Turn thine eyes inwardly into thine own self O man and see whether the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same Babel the same Beam be not in thine own eye The pride of knowledge without the life of it which is obedience whereby thou wouldest get thy self a name to be a man of great understanding and holiness this swels thee and makes thee imagine that thou hast a spiritual fulness and great riches of knowledge and thou reflectst upon thy self and knowest that thou hast knowledge 1 Cor. 8.1 Thou hast gotten thee an opinion and art big with it and travellest like a fool with a word and believest that it is Christ formed in thee Gal. 4.19 Whereas indeed it is but a tympany a tumour a swelling of spiritual pride in thee Whence thou imaginest thy self above all other men and that they are but fools or beasts in comparison of thee All this proceeds from that man of sin who sets him self up in thine heart as if he were God whereas indeed he is the Devil himself with his mystery of iniquity and he works iniquity in thee And he hath his false Prophet in thee which teacheth lies in hypocrisie And unto all this thou hast thy beast that yields obedience unto the iniquity And this is thy Babel thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thine eye-sore thy false light which renders thee unfit maugre all thy knowing knowledge to be a Priest unto the Lord. 'T is true this high minde is plausible and with some so taking that its thought to be the great power of God Acts 8.10 However it makes a fair shew in the flesh But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Purulenta Scabies the moyst the mattery Scab is when the corrupt and putriâ—ied blood so abounds that it breaks out and deforms the flesh And what 's that but the open and known sin the manifest works of the flesh Gal. 5.19 which proceed out of the abundance of the corrupt heart Matth. 15.19 20. and defile the man Of these the Prophet speaks in a corrupt age like ours There is no truth nor mercy nor knowledge of God in the land By swearing and lying and killing and stealing and committing adultery they break out and bloud toucheth blood And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purulenta Scabies the putrified matter of the impostumated soul As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies the dry scab or itch S. Gregory applies this to covetousness which as the itch seizeth on the body so this on the soul which spreads it self without pain Avaritia capti animum dum quasi delectat exulcerat c. Covetousness while it delights the minde of him who is taken with it it eats and wastes it and that without sense of pain Dum spes refulserit lucri the grief is taken away by the tickling and flattering hope of gain Meantime as this mangyness deforms the body so doth covetousness stain the beauty of the soul Whence not without just cause it s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turpe lucrum sordid and filthy lucre This itch also may proceed from a Pharisaical humour as when men itch after praise as our Lord saith of the Pharisees that they did all their works to be seen of men Matth. 23.5 and did affricare scabiem they infected others with the same itch so that they loved the praise of men more then the praise of God John 12.23 This also may be referred to the desire of propagating and spreading their opinions which is so impetuous and itching that they compass Sea and Land to make one Proselyte saith our Lord Matth. 23.15 And the like zealous itch have the Pharisees of our time whose main endeavour it is rather to poyson others with their contagious tenents then to save them and win them to the life of God And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath its original from the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discere to learn whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctus learned and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrina learning Which imports an impatient and itching desire that many have to be teaching others when yet that which Tully bewayling the decay of Orators in Rome saith Quà m in paucis spes quantò in paucioribus facultas quà m in multis est audacia the same or the like we may say of those who intrude or would intrude into the Evangelicall Priesthood How few are there whereof there is hope how much fewer have any faculty in how many is there audaciousness and boldness to execute the Priests office And as these have a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an itch in their tongue so the people have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an itch in their ears as the Apostle saith of them 2 Tim. 4.3 and so mulus mulum scabit they rub one another And the people love to have it it so Jer. 5.31 But here I may take up a complaint and cry out with the Orator O tempora O mores Into what times into what manners of men are we fallen When every blinde Bayard who sees only with other mens eyes and is learned only with other mens learning will yet be a Seer a Prophet and a Priest unto the people When such as halt between God and Satan Christ and Belial will yet undertake to be leaders of the people and with their broken feet
and on the battlements of the City Ecclus 9.13 Yet fear not In thy being with thy God he is with thee and will keep thee from falling Jude v. 24. Remember what he saith to thee and to every one who walketh with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not leave thee Hebr. 13. Ver. 5. no no by no means will I forsake thee It s such a pack of Negatives that I read not the like in Scripture to assure thee that he will be with thee in thy being with him But some who can satisfie themselves touching their own estate take offence at others And this hath been an old complaint Why doth the way of the wicked prosper And why are they happy who deal very treacherously Jer. 12.1 I envied the wicked saith David when I saw the ungodly in such prosperity c. Psal 73.3 And Job 21.7 15. seems to take the like offence The better affected Heathen could see this crypsis of providence by dim light of natune The old Comedian brings in one grown old in honest poverty thus complaining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I who am a worshipper of God and a just man am miserable and poor But others are rich who are Church-robbers Lawyers and Sycophants and wicked men So he Such objections as these have troubled good men in all ages when they see such strange 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such seeming incompossibilities unto common judgement wicked men yet blest of God men walking by chance with God yet God walking on purpose with them and prospering them Good men walking with purpose and with all their heart with God yet God walking with them as it were in the fury of fortune Notwithstanding all these objections its best and safest to hold the conclusion as David or Asaph after a long combate as it may seem with atheistical thoughts of sleeping providence or none he abruptly begins the third book of Psalmes Psal 73.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sed or veruntamen Psal 73. Ver. 1. Yet God is good to Israel to the pure in heart to such as with whole heart and with purpose of heart walk with God And Jeremy layes down this conclusion first Righteous art thou O Lord when I plead with thee yet let me talk with thee of thy judgements Why doth the way of the wicked prosper And Chrysostome upon Genesis 14. wisely and modestly concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That God no doubt oftentimes disposes things profitably when yet we know not the reason why so or so Yet if the places named Job 21.16 33. c. Psal 73.16 28. and Jer. 12.1 2 3. be well looked into every objection brings its answer with it Howbeit because yong travellers in Gods way look much at the temporal recompence of reward I shall speak somewhat on that argument unto them lest by the outward prosperity of wicked men they should be discouraged from walking with their God with purpose of heart It is possible and true that men may so regulate and order their affairs by prudence and providence and may so use diligence that they may stop all holes in second causes so make all ends meer that it will be impossible to miss of their designes without a miracle because God will not suffer that order which he hath set in things nor his universal providence whereby he cares for moves and helps on and concurs with or at least permits all the actions of all his creatures upon every occasion to be interrupted It is also possible and true that they who lay out themselves and their utmost endeavours and all their time in plotting and projecting and casting about for the things of this life and will not be modest or shamefac'd in the use of any thriving advantageous means in fashion as flattery bribery lying serving every base humour yea and call it fair and honest dealing too yea and set all their wits and consciences upon the tenters and all for the compassing of some worldly good it is no marvel if these men have their labours crown'd with good success since God in these cases goes along with his general providence concurs with their actions and permits their evil events Bildad tels Job truly that the earth must not be forsaken for his sake nor the Rock be removed out of its place Job 18.4 And alas why should such men be envied pity them rather t is their whole portion t is all they have but an estate for life for this life they shall shortly be sent into a far countrey like the sons of Ceturah with their gifts Gen. 25.5 6. when Isaac when they who are as Isaac was Gal. 4.28 when they who w th purpose of heart have walked with God shall obtain the inheritance Wherefore bee wee exhorted to make it our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our business to walk with our God with a perfect heart It was the exhortation of Barnabas to all the new Converts and Believers at Antioch that with purpose of heart they would cleave unto the Lord Acts 11.23 The Syriac there hath with their whole heart they would cleave unto him If so we walk with our God he also will walk with us in goodness grace and mercy towards us But herein beloved consists our greatest danger When our God hath been pleased to make us his people 1 Sam. 12.22 made himself known unto us and made known unto us the evil and the good experimentally so that we have tasted of the evil and the good when the Lord hath restored us to our freedom and put it into our own power to cleave unto him and love him or else to leave him and forsake him in which state he set Adam though not without counsel rebukes and threatnings with ability and liberty to stand or fall If in this case we hanker and halt before our best friend if we be in and out walk uncertainly accidentally casually even as it happens with our God if then we depart from him he then departs from us For the Lord is then with us as we are with him 2 Chron. 15.2 So David saith unto the Lord with the merciful thou wilt shew thy self merciful with a perfect man thou wilt shew thy self perfect with the pure thou wilt shew thy self pure and with the froward thou wilt shew thy self froward Psalm 18.25.26 And with this free conditional and impartial providence David acquaints his son Solomon Thou Solomon my son know thou the God of thy father and serve him with a persect heart and with a willing minde For the Lord searcheth all hearts and understandeth all the imaginations of the thoughts if thou seek him he will be found of thee but if thou forsake him he will cast thee off for ever 1 Chron 28.9 So far are they out who secure men in this estate and perswade them that they cannot fall away when indeed there is the most danger of falling away in this estate if men continue not in the good will and obedience
or being fallen return not into the way of righteousness and persevere therein Consider I beseech you what the Apostle saith to the Hebrews in this condition It is impossible for those who were once enlightned and have tasted of the heavenly gift and were made partakers of the holy Ghost and have tasted the good Word of God and the powers of the world to come if they shall fall away to renew them again to repentance seeing they crucifie to themselves the Son of God afresh and put him to an open shame Hebr. 6.4 5 6. And to the same purpose the same Apostle writes Chap. 10.16 17. If we sin wilfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sins but a fearful looking for of judgement c. Consider also what comfort it can be to us that we receive as we daily do our outward good things as Abraham told the rich man Luke 16.25 when we enjoy them Cum irato Deo when they proceed not from Gods good will toward us or his purpose to do us good but as it were by chance yea out of the fury of Chance An ingenuous childe joyes not in all his father gives him unless he have it with his blessing And what joy or comfort can we take in what ever our heavenly Father gives us if it come not with a blessing If he gives us rain from heaven the former and the later rain in their season with what comfort can we receive them unless they be showers of blessings Ezech. 34.26 But as the threaâ—nings and terrours of the Lord are the greatest to those who walk at all adventure with their God and forsake his way so are the promises proportionable to those who walk with God with full purpose of heart All the promises of God both of temporal and spiritual blessings are made unto those who are obedient unto him and walk with him as I shewed before Yea to walk with God in the way of his Commandements is such a universal duty as abundantly rewards it self For in keeping of them there is great reward Ps 19.11 Fear not Abraham I am thy shield and thine exceeding great reward Gen. 15.1 and 17.1 I am the Almighty God walk before me and be thou perfect What ever can be added unto this it s less Wherefore let blinde Homer make Fortune a goddess let the purblinde Heathen worship the goddess of blinde Homers making They that make them are like unto them so is every one that trusteth in them Psal 115.8 Let the false Christians whose iniquities have blinded them walk by chance with the true God as for us let us walk with the Lord our God with full purpose of heart But how shall we walk with our God with full purpose of heart in the way of his Commandements 1. Hate every false way Psal 119.104 2. Can two walk together and not agree Amos 3.3 Agree with thine adversary quickly while thou art in the way with him Matth. 5.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be well-minded bear a good will consent unto the Law that it is good that 's thine adversary The Law cannot consent to thee while thou walkest in a way that is not good The Law cannot remit one jot or one tittle of its strictness and therefore that cannot agree with us in our evil way we must go out of every evil way and agree with it And there is the same reason of the Prophets as the Lord saith to Jeremy Chap. 15.19 Let them return unto thee but return not thou unto them When the government of Rome was changed from a Monarchy to a Republick under Consuls and Lawes the young men of the City attempted to recover the former government Livy tels us one of their reasons among others That Kings might be of a flexible disposition but Legem esse rem inexorabilem but the Law is inexorable And certain it is the Law of God and his Prophets they are inexorable inflexible They cannot consent to us in any evil way therein they are enemies unto us we must consent unto them in the good bear good will unto them So the Apostle in the person of one in that state I consent saith he to the Law that it is good Rom. 7.16 And so do them 3. Psal 110. Ver. 3. Luke 2. Ver. 14. Continue in that good will until the power come Thy people shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willingnesses exceeding willing in the day of thy power For Christ the power of God is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was the old reading of that Text which Hierom therefore turn'd Hominibus bonae voluntatis to men of good will 4. Follow that great example which Christ hath given us that we should follow his steps 1 Pet. 2.21 Follow that great light who is the way the truth and the life He who followes him shall not walk in darkness but shall have the light of life John 8.12 5. Walk in that most excellent way 1 Cor. 12.31 which is ill divided from the first verse of the next Chapter where we learn what that excellent way is even love or charity that way wherein there is no stumbling John 11.9 1 John 2.10 That way of holinesse wherein the wayfering men though fools shall not erre Esay 35.8 That way wherein and whereby we keep the Commandements of God Exod. 20.6 So shall we run the way of Gods Commandements when he shall enlarge our heart Psal 119.32 Now unto him who is able to keep us from falling and to present us faultless before the presence of his glory with exceeding joy to the only wise God our Saviour be Glory and Majesty Dominion and Power now and ever Amen Jude v. 24.25 Numbers Every male by their poll from twenty years old and upward Numb 1. Ver. 3. all that are able to go forth to war in Israel thou and Aaron shall number them by their Armies The main scope of this Book is the preparation of Israel for their encamping about the Tabernacle and their march toward the land of Canaan wherein although many things of various argument are delivered yet because the principal matter spoken of is the numbering of the people which is twice commanded and accordingly performed Chap. 1. and 26 of this Book as once before Exod. 30.12 therefore this Book according to the title of it in the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called Numbers As for the special handling of the Text let us first enquire into the translation of it which seems not to be so right as were to be wished For although all they who went forth to war in Israel were supposed able and were numbred yet in the words before us nothing in the Hebrew text answers to able nor doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie war nor doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in this place properly signifie to number onely So that against the translation of these words there lies a threefold exception
he apprehends God to be that will not for his cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who will make any account at all of his life but will hazard it and all he had and is to serve his God Bravely resolved Noble Israelites But would we indeed serve the Lord of Hosts be of his Militia enter and list our selves in his Matricula his Military Roll as his Souldiers 1. All his Souldiers must be Males in regard of dignity strength and courage Pharaoh reason'd right though to a wicked purpose Exod. 1.9 10.16.22 The sons of Israel are mightier then we Come on let us deal wisely with them lest they multiply and it come to pass that there falleth out any war and they joyn also unto our enemies and fight against us and so get them out of the Land Therefore lay servile works upon them enfeeble and abase their spirits and bring them low As for their off-spring kill all the male children and save the female alive Thus Pharaoh reasoned and that rightly for the males of Israel are they who most annoy the spiritual Egypt and are most fit to expel the spiritual Canaanites Yet is this no prejudice unto no exemption of the female sex from the spiritual warfare But as there have been Virago's Man-like women famous for their Martial exploits their stout and masculine valour as Semiramis Tomyris the whole Nation of the Amazons beside many other so there have been are and must be of the same sex women as valiant and able to wage the Lords wars Ye read of such Exod. 38.8 who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waged war at the door of the Tabernacle how so they did I have shewed elsewhere and the like examples ye have 1 Sam. 2.22 For there is the spiritual and masculine part of the inward man in all faithful and holy women even strength and vigour of minde and life Such was in Sarah Hebr. 11.11 and in all the genuine daughters of Sarah who are not afraid of any amazement 1 Pet. 3. So that the natural difference of Sex makes no spiritual difference in Christ the Leader and Captain of salvation in whom there is neither male nor female Gal. 3.28 But as the Christian fortitude is here signified by the masculine Sex Christs Souldiers must be males so likewise by their age 2. The Lords warriours must be twenty years old This age imports the strength of the yong man The Lord requires this age in a Souldier who is to fight against the inward and spiritual enemies For what is here implied by this number twenty what else but the Law of God doubled in their number The Ten Commandements in the letter only Deut. 4.13 they are proper to the childe and one as yet under age So the Law is weak by reason of the weakness of the flesh Rom. 8.3 This weak Law came from Mount Sinai but the Law is also spiritual Rom. 7.14 and that comes from Mount Sion Hebr. 12.22 Even the Ten words which the Lord gave out of the midst of the fire Deut. 10.4 the fiery Law Deut. 33.2 or rather as in the Hebrew the fire of the Law that is the Spirit of the Law which is as fire Matth. 3.11 Even the Law of the Spirit of life which is in Christ Jesus our Lord Rom. 8.2 This is not written in Tables of stone 1 John 2. Ver. 13 14 the hard heart will not yet receive impression but in the fleshy Tables of the heart 2 Cor. 3.3 This Law bring life and strength and power with it For as the man is so is his strength Judg. 8.21 I write to you yong men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye have overcome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked one the Devil 1 John 2.13 and again ver 14. I have written to you yong men that ye are strong and the word of God abideth in you even the Law of the Spirit of life which is in Christ Jesus our Lord Rom. 8.2 and ye have overcome the wicked one It is not the literal law the Ten words in the letter only but the spiritual law written in the heart which having brought us to Christ makes us powerfull and valiant in him This was figured by Abner who brought about all Israel to David 2 Sam. 3.12 And what is David but as anciently etymologized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manu fortis the strong and able of his hands and a notable type of Christ the strong one born in Bethlehem as Christ also was that is not only the house of bread but also the house of war And the Lord had said of David By the hand of my servant David I will save my people Israel out of the hand of the Philistines and out of the hand of all their enemies 2 Sam. 3.18 But David hath another Etymologie from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dilectus the Beloved one a figure of the love it self which is strong as death Cant. 8.6 Unto this David Abner comes Abner what 's he but the light of the father that is the fathers law Psal 40.8 Prov. 6.23 which brings us to Christ And he comes with twenty men 2 Sam. 3.20 the Commandements in the Letter and in the Spirit 3. There is no discharge from the spiritual warfare every one who is listed in the Army of Israel must be twenty years old and upward or above So old he must be but not only so old but above How much above The Scripture no where limits no where sets any period or end to the Christian souldiers duty and service But more of this anon 4. The Lords Souldier must come out of Egypt Otherwise how can he be said to be redeemed out of Egypt How can he obtain any benefit of his redemption A price indeed is paid for redemption but it profits not them who continue in their slavery but those who come forth of it and serve their Redeemer in his wars For being redeemed out of the hands of our enemies we ought to serve him without fear in holiness and righteousness before him all the dayes of our life Luke 1.74 75. For what is it to Come what else but to believe so one explains the other John 6.35 Howbeit this belief is not that Christ hath come out of Egypt for us not that we should believe this and still continue in Egypt The people believed the Lord and his servant Moses Exod. 14.31 but the people themselves came out of Egypt and so must we To believe is expressed by coming and to be coming is to be yielding pliable and obedient 5. Here is a great difference between the outward and inward souldiery Old age as of sixty years exempts men from going to war and some of the Jews have so limited the time but without warrant of Scripture For hereby was figured the Christian warfare from which no man can be discharged no man can be relieved Paul the aged was also a servant and souldier of Jesus Christ Nor can
your selves like men A far off about the Tabernacle of the Congregation shall they pitch Numb 2. Ver. 2. In the former Chapter Moses relates the numbring visiting and mustering of the Israelites in order to their encamping about the Tabernacle and their march toward the land of Canaan In this Chapter he declarâ—â— their posture and order of encamping round about the Tabernacle Before we speak particularly to these words let us set the translation right wherein two words may be better expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The former is here turn'd the Congregation the later A far off As to the former What they turn the Tabernacle of the Congregation it were more properly rendred the Tabernacle or Tent of meeting or of Testimony For howsoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie a festival time when the people were congregated and gathered together as at the three solemn feasts in the year 1. The Passeover to which answereth the Christians Feastival called Easter 2. The Feast of weeks to which agrees our Feast of Pentecost or Whitsuntide and 3. The Feast of Tabernacles which answereth to the Feast of Christmas when is commemorated the Nativity of Christ who took flesh and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 took up his Tabernacle in us beside other solemn Feasts celebrated yearly by the Jews yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath not the name from thence but from Gods convening and meeting with Moses or Aaron or such as came to enquire of the Lord there It s the Etymologie which God himself gives of it Exod. 25.21 22. Thou shalt put the covering Mercy-Seat upon the Ark and in the Ark thou shalt put the Testimony which I shall give unto thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will meet with thee there And more plainly Chap. 30.36 Before the Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Tabernacle of meeting Exod. 33. Ver. 7. where I will meet thee And Moses confirmes this Exod. 33.7 And Moses took a Tabernacle or Tent not the Tabernacle as our Translators render it as if it were that which God commanded to be made but either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own Tent as the LXX turn it or some other in imitation of Gods Tabernacle of the making whereof ye read not before Exod. 36. and he called it the Tabernacle of meeting and it came to passe that every one who sought the Lord went out to the Tabernacle of meeting which was without the Camp It may also be called the Tabernacle or Tent of Testimony or Witness Which hath warrant also from the aforesaid place Exod. 25.21 in the Ark thou shalt put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Testimony that I will give thee And where Moses cals it the Tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of meeting Exod. 33.7 there the LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle of witness So S. Stephen also cites the words Acts 7.44 Where the roots 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are changed in their significations And for further proof of this Moses also calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle or Tent of Testimony or Witness Numb 9.15 Because the principal thing contained in the Tabernacle was the Law or Testimony of Gods will Thither also Moses resorted to enquire the minde of God and there God met him and revealed his will unto him Whence the Targ. turns the Tabernacle of meeting Exod. 33.7 The Tabernacle of the house of doctrine And where the Lord saith I will meet with thee the Targ. hath there I will direct my word unto thee And from hence the Lord delivered his Oracles whence that part of the Tabernacle was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Oracle 1 Kings 6.16 Hither the Tribes went up the Tribes of the Lord to the Testimony of Israel Psal 122.4 So that our Translators do much wrong to the sons of Israel to set them at so great a distance from their God when they render the Text A far off about the Tabernacle of the Congregation shall they pitch This Translation they took upon trust from that of Geneva and the other called the Bishops Bible I both which have the words as ours here render them whereas that of Tyndal expresseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the other side which yet is obscure because no mention is made as yet of different sides of the Tabernacle There is no doubt but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word signifies è regione straight over against or ex adverso over against And so Vatablus Munster Ar. Montanus the Tigurin Bible here turn the word and Castellio obversa toward or against The LXX render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which exactly answers to the foresaid Latin translations But it seems there hath been some doubt touching this word how it should be rendred whether far off or over against And therefore some to avoid the inconvenience which might follow upon either of them have left them both out and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether without translation so Hierom and the Doway Bible and Coverdale On the contrary some have put in both versions for failing Ex adverso procul over against far off so Tremellius and Piscator And our Translators put one in the Text the other in the Margent which had not been amisse had they not mis-placed them That which occasioned the difference is 1. the Psalmists explaining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a loof or far off Psal 38.11 My lovers and my friends stand aloof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from my sore and my Kinsmen stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 far off 2. A distance from the Tabernacle supposed to be 2000 Cubits because such a space was between the Ark and the people Jos 3.4 But neither of these proves that the people should pitch their Tents far off from the Tabernacle 1. Not the former For that cannot be said to be far off which is within our kenning as the Lord saith to Moses Thou shalt see the Land before thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 è regione over against thee Deut. 32.52 But because that representation seems to be made unto Moses by spiritual vision as that to Exekiel Chap. 40.2 that to our Lord Luke 4.5 and that also to S. John Revel 21.10 In all which examples the distance is great the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used where the distance is only about a Bow-shoot and so expressed Gen. 21.16 2. Nor doth that space of 2000 Cubits Jos 3.4 injoyned the people in their march prove the same distance from the Tabernacle in their encamping For if the distance had been the same with that in their ordinary marching they had not now needed a new precept as this seems to have been But although these words of distance far off or neer may be comparatively understood surely it is more harmonical unto other Scriptures to affirm that Gods people are neer unto him then
far off from him As I shall shew anon The words thus opened in general contain in them these divine Doctrines 1. The Lord hath his Tabernacle or Tent of meeting 2. The sons of Israel must pitch their Tents over against the Tabernacle of meeting 3. They must pitch round about the Tabernacle of meeting 1. The Lord hath his Tabernacle or Tent of meeting So Tremellius turns the words Tentorium conventûs and so Arias Montanus and the French Bible and the Italian Gods Tabernacle is that portable house wherein he walked many years with the sons of Israel until the Temple was built 2 Sam. 7.6 But what need hath the great God of any either Tabernacle or Temple Heaven is his Throne and the Earth is his Footstool and what House Tabernacle or Temple can be built for him Esay 66. And do not I fill Heaven and Earth saith the Lord Jer. 23. T is true the Heaven of heavens cannot contain him He is incomprehensible so that if we look for his adequate Tabernacle or Temple we shall finde no other but Himself And therefore Revel 21.22 The Lord God Almighty and the Lamb are the Temple of the holy City So that its a wonderful condescent of the incomprehensible God that he owns any Temple or Tabernacle upon earth That of Salomons building was most magnificent yet that most wise King admires the Lords dignation But will God indeed dwell on the Earth Behold the Heaven and the Heaven of heavens cannot contain thee how much less this house that I have builded 1 Kings 8.27 How much more may we wonder at that far greater condescent Revel 21.3 Where he saith Behold the Tabernacle of God is with men and he will dwell with them and they shall be his people and God himself shall be with them their God Wherein there is expressed the force of Immanuel God with us This is that Tabernacle namely the Church thorow which the Lord Christ passed into the Holiest of all according to which we may understand that otherwise difficult place Hebr. 9. where the Apostle telling us of two Tabernacles or the two parts of the Tabernacle the high Priest passed through the first part or the Holy into the second or the most Holy once every year Hebr. 9. V. 7. to 12. with the blood of Bulls and Goats But Christ being come an high Priest of good things to come entred once by his own blood into the Holy viz. the most Holy the Church triumphant through a greater and more perfect Tabernacle that is his Church militant For as the passage to the most Holy lay throught the Holy so the way to the Church triumphant lies through the Church militant In this Tabernacle our God dwells with us as he had promised Exod. 25.8 Let them build me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tabernacle or Sanctuary and I will dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of them Exod. 25.8 and 29.45 46. which our Translators turn amongst them as also Chap. 29.45 46. Men are not willing I fear that God should be so near them as he promiseth to be if we prepare him a Sanctuary even an holy habitation in us Or else they fear that Gods indwelling his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divine presence requiring such a Sanctuary wherein he would dwell might strongly argue an inherent holiness which rather then they would admit they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst them even at such a distance as they would have the Tribes to pitch their tents a far off from the Tabernacle Thus commonly when Christ is said to be in his people they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in or within either in the text or margent among you as Luke 17.21 Gal. 3.1 Col. 1.27 and elsewhere unless it cannot possibly be avoided without peril of reprobation as 2 Cor. 13.5 So that if we compare our estate under the Gospel with that under the Law we may thence note the happy condition of the Church of Christ if they knew their happiness or would believe it The Lord had his Tabernacle of meeting whither Moses and the Israelites resorted sometimes from a far off but it was an Evangelical speech Deut. 30.14 and accordingly S. Paul makes use of it the Word that is Christ is night thee in thy mouth and in thy heart Rom. 10.8 The Tabernacle of witness was of mans building and figurative only and therefore made by Bezaleel that is in the shadow of God implying that the Tabernacle of meeting was a shadow made also by Aholiab that is the Tent and Tabernacle of the Father representing only the aeconomy and dispensation of God the Father whereas the better and more perfect Tabernacle was of Gods own building wherein the Deity it self dwels Bodily Col. 2.9 wherein the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divine Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 took up his Tabernacle and dwells in us John 1.14 which our Translators turn among us the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in us Happy Christians bona si sua norint if they knew their own happiness 2. The sons of Israel must pitch their Tents over against the Tabernacle of meeting The Metaphore is taken from Military affairs The sons of Israel pitch their Tents every one over against the Pavilion of the Commander in Chief the Corps du gard as the Souldiers of the Lord ready prest to receive the word of Command to go whither he bids them go to come when he bids them As his servants ready to do what he bids them do as the faithful Centurion saith to the Captain of our salvation Matth. 8.9 The reason of this is the resemblance and likeness which ought to be between the Church Militant and the heavenly host whereof Daniel saith Thousand thousands ministred unto him and ten thousand times ten thousand stood before him Dan. 7.10 And the Church of God the Mother of all the living ones was made to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2. Ver. 18. Judg. 5.23 an help as before him Gen. 2.18 to help him among the mighty ones Judg. 5.23 So the Targ. Hierom LXX Vatablus Tremellius Castellio Pagnin Munster all the Dutch High and Low the French Bible and of our old English Translations Tyndal and Coverdale and two others all render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with or among the strong or mighty ones not against the mighty as our Translators have turn'd that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Scripture so much named and so little understood Such a Virago such a valiant Spouse the Lord hath chosen to stand before him as the Apostle with allusion to Gen. 2.18 writes to the Ephesians 1.4 He hath chosen us in him before the foundation of the world that we should be holy and without spot as ours also turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 5.27 before him in love 3. All the Saints are round about the Lord. The reason why the Saints of God are round
like which our Translators render only by as Haggai 1.1 and often elsewhere Thus he hath in all ages raised up his Priests and Prophets without the authority yea against the authority of men Amos 3.8 Acts 4.20 2 Pet. 1.21 For certainly it is unreasonable and most presumptuous to confine the Spirit of God unto certain Theses Articles confessions and opinions of mens making which yet seems so much the more daring and indeed provoking of the only wise God in that they cannot say that their dictates proceed from an infallible spirit yet would they limit and bound the infallible Spirit of the God of truth by their presumptuous humane spirit which as they themselves confess is fallible and subject unto errour This where-ever it appears it s the spirit of Antichrist according to which the Scribes and Pharisees boldly examined our Lord himself By what authority doest thou these things and who gave thee this authority And as they dealt with our Lord himself so likewise with his Apostles as it is evident in their Acts often And after the same manner the wisdom of the flesh hath alwayes advanced it self over the wisdom of God So true is that which our Lord tells us If they have persecuted me they will also persecute you if they have kept any saying they will keep yours also Which yet seems the more strange that the same men who have heretofore judged it most unjust so to have their hands bound their mouthes stopt that they might not exercise their gifts their own complaint and phrase the same men or of the same spirit are the most zealous persecutors of others and that upon the very same grounds whereby they justifie the least warrantable proceedings of those heretofore in authority which formerly they most condemned pudet haec pudeatve opprobria vobis Et dici potuisse non potuisse refelli Be we exhorted who ever are made Priests unto God that we become like unto the great high Priest who fills our hand and makes us Priests unto his Father He is styled by the Apostle a merciful and faithful high Priest Hebr. 2.17 As for Mercy it is 1. The common Character of all who feat God Psal 112.4 2. It is his command whose Priests we are Zach. 7.9 3. He gives example in himself Luke 6.36 and 15.20 Exod. 20.6 4. As this mercy is not without example so not without reward Prov. 14.21 He who hath mercy on the poor Prov. 14. Ver. 21. happy is he Or rather O the blessedness of him who hath mercy on the poor Blessed are the merciful for they shall obtain mercy 5. It is more acceptable unto the Lord then Sacrifie Matth. 9.12 and 12.27 It s the primary will of God whereas the other is the secondary less principal and good only in order to the first 2. As the great high Priest is merciful unto men so is he faithful unto God in things belonging unto God The Father hath given all things into his hand John 3.35 And he was faithful unto him who appointed him Hebr. 3.2 which was necessary in regard of the covenant between the Father and the Son Psalm 40.6 7 8. which the Apostle applies Hebr. 10.5 9. And as the great high Priest was faithful so ought we to be in things belonging to God in our Priests office We have many kindes of Oblations to offer unto our God which the great high Priest hath put into our hand Every Priest must have somewhat to offer And I fear we have many of us too much to offer Have we offered up our free-will offering Rom. 12.1 Our trespass-offering Psal 51. Our daily whole burnt offering Psal 44.22 The Wiseman tels us of many Oblations Ecclus 35.1 c. These are the most acceptable Sacrifices when the Priest offers not alienam carnem at suam mactat voluntatem not the flesh of beasts but his own will For the inward offerings are most pleasing unto our God who is a spirit when we mortifie kill and crucifie our corrupt affections and lusts which are contrary to the law and will of God So that he who keeps the Law offers Sacrifices enough saith the Wise man Ecclus 35. Such are all acts conformable to the will of God all acts of obedience to the law of God which the high Priest hath put into our hand and power and enabled us to do Rom. 8.3 Phil. 4.13 It is the saying of an holy Father Verum sacrificium est omne bonum opus quod agitur ut sanctâ societate Deo inhaereamus c. A true Sacrifice is every good work which is performed that with holy fellowship we may cleave unto God And doubtless it is the will of God and which was at first intended by him that such a Priesthood should be the common office of all his faithful and obedient people And therefore upon condition of obedience the Lord makes promise to all Israel that they shall be unto him a kingdom of Priests Exod. 19.6 And this promise no doubt had been fulfilled had they continued in their obedience But when they fell by idolatry Exod. 32. upon occasion hereof God made choise of the Tribe of Levi who according to their name clave intirely to the Lord when all the other Tribes revolted Yea and upon the disobedience of Levi the Lord saith he will have no pleasure in them nor will receive an offering at their hand Mal. 1.10 but that his Name shall be great among the Gentiles ver 11. And Chap. 2. Because the Priests corrupted the covenant of Levi and they made the people stumble at the law which hath been and is the great sin of the present Priesthood therefore hath the Lord rendred them contemptible and base before all the people where their crime is again repeated ver 8 9. Hence also it is that the Lord threatneth that he will cut off the name of the Chemarim with the Priests Zeph. 1.4 Therefore the promise of the Priesthood is enlarged even to all the penitent believers and obedient ones and is said to be fulfilled 1 Pet. 2.9 Revel 1.6 O that the same Priests office were fulfilled by us into whose hand and power the Lord puts such spiritual sacrifices as shall be accepted of God through Jesus Christ the great high Priest By him therefore let us offer up the sacrifice of praise to God continually that is Hebr. 13. Ver. 15 16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit of lips confessing to his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But forget not doing good and communicating for with such sacrifices God is well pleased SERMON IX MYSTAGOGUS The Dispenser of Divine Mysteries Numbers 4. ver 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 dye THese words contain part of the Cohathites service which is positively and negatively set
of all grace Accordingly the Apostle faith that God the Father makes his children partakers of his holiness Hebr. 12.10 and renders them holy as he is holy All this is necessarily to be understood when we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holiness of holinesses that essential holinesse is it which makes all these persons and things holy which are truly such Which understanding of this phrase is quite lost if it be rendred only most holy And therefore Pagnin renders the words Sanctitas sanctitatum Holiness of holinesses The Tigurin Bible Sanctum Sanctorum holy of holies To the same purpose Tremellius Munster and Vatablus 2. Aaron and his sons must appoint every one to his service and to his burden The whole burden of the Tabernacle when the Camp removed lay upon the Kohathites the Gersonites and the Merarites as appears at large in this fourth Chapter of Numbers The service and burden mentioned in these words before us concerned the Kohathites And this is reasonable according to the prudence and equity of the high Priest who apportions unto every one his burden according to his strength to bear it That one be not eased and another burdened but that there be an equality That there be no confusion but that every one may know his own business That there be no intrusion of one upon anothers work Whence it appears 1. The Levitical office is a laborious office a service a burden He who desires the office of a Bishop desires a good work 1 Tim. 3.1 Docet Apostolus quid sit Episcopatus nomen scilicet esse operis non bonoris The Apostle saith S. Augustine teacheth what Episcopacy is viz. the name of a work not of an honour 2. One man must not bear two mens burdens there is no equality no equity in that 3. Hence it appears that there were orders and degrees of Ministers in the Old Testament some imposing others bearing burdens imposed on them And because the Law was Gravida Evangelio big with the Gospel there must be degrees and orders also of Ministers under the Gospel and these not inferiour unto those under the Law both of them representing the degrees and orders among the Angels We read of three sorts of Ministers distinct in degree from one another 1. There were inferiour Elders or Ministers to whom Timothy and Titus gave power to ordain set up reprove restrain c. These were as ministeriall Levites of the lowest order 2. There were superintendents or Bishops such as Timothy himself was at Ephesus and Titus in Crete These answer to the Priests in the Old Testament and to the Angels called principalities and powers 3. There were higher then these superintendent Bishops who had power to ordain and setup the Bishops of the second order And such were the Apostles themselves For an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expresly attributed to the Apostles 1 Ton. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any man desire a Bishoprick and Acts 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 1.20 his Bishoprick was spoken of Judas fallen from his Apostleship let another take his Bishoprick In this sense S. Paul called Peter James and John who were of highest reputation Pillars Gal. 1.9 So that the name of Ecclesiastical Hieâ—archy is both venerable for antiquity and wants not its basis and foundation in the heavenly Hierarchy I speak not of persons who may nay who have sometimes unworthily intruded themselves and have been by men by undue meant advanced thereunto and have arrogated honours to themselves I speak of the degrees and orders themselves found both in the Old and New Testament Those orders themselves may be piously retained and maintained if the persons admitted thereunto be called of God and worthy of such honour 1 Cor. 12.28 â—phos 4.11 12. we read of divers orders Whereof the first three Apostles Prophets and Evangelists are by some godly and judicious Divines made all one or such as may be found in one and the same person For whosoever is an Apostle or hath seen Jesus Christ in the spirit by which token S. Paul asserts and proves his Apostleship 1 Cor. 9.1 he must needs be a right Propher and a true Dâ—â—agelist The other two may be reduced to the other two subordinate sorts of Ministers Now where out Lord saith he that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great or greater V.L. among you let him be your Minister Matth. 20.26 And he that will be greater or greatest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you Matth. 23.11 shall be your servant great greater and greatest therefore there are among Christian Ministers But he that is greater or greatest hath the greatest burden What a speech was that of S. Paul 2 Cor. 12.15 2 Cor. 12. Ver. 15. I teek not yours but you and I will gladly spend and be spent for your souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. They shall not go in to see when the holy things are covered lest they die The Kohathites might approach to the most holy things to receive every one their service and their burden as appears by the former words These words discover how far the Kohathites might go Not so far as to see when the holy things are covered no not upon pain of death lest they die But these things will better appear in the particular handling of the severals contained in gross in these words The Kohathites must not go in to see when the holy things are covered lest they die Wherein these divine truths are contained 1. The holy things are covered 2. The Kohathites must not go in to see the holy things when they are covered 3. They must not go in to see when the holy things are covered lest they die 1. The holy things are covered What are here called holy things are in the abstract with an emphasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holiness and it is no other then what was called before holiness of holinesses This holiness is said to be covered The word here turn'd covered is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies to be swallowed up devoured destroyed So Arias Montanus turns it here juxta obsorbere at the swallowing up And though it be often used in Scripture it s no where used to signifie covered except only in this place Howbeit I shall speak somewhat unto both senses 1. The holiness is swallowed 2. The holiness is covered 1. The holiness Some would understand hereby Rem sanctam some holy thing Others Res sanctas the holy things But why should not the Spirit of God express it self in its own sense The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holiness But can holiness be devoured swallowed up or destroyed Can it not if it cannot what 's become of it There is a great deal of inquiry made what 's become of the Ark the golden Altar and the other paterns of the holy things whether the Romans carried them away among their other spoyls when they took Jerusalem But who inquires after the holy things themselves
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne Gen. 42.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 injustice Jer. 51.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawlesness Ezek. 16.21 So Vatablus and the Tigurin Bible Reddet culpam suam he shall restore his fault If therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so signifie as it doth how shall the sinful man make any restitution satisfaction or recompense for his sin a man may run into debt but how he shall discharge it how he shall pay his debt there 's the question Facilis descensus Averni sed revocare gradum superasque ascendere ad auras hic labor hoc opus est we may abase our selves even to Hell Esay 57.9 But how shall we arise Hos 13. ver 9. Corruption O Israel is thine own but thy help is in me And what is the condition of one is the same of all For all have sinned and fallen short of the glory of God Rom. 3.23 And who can satisfie one of a thousand What then shall the trespasser the sinner the unjust person do garly how shall he pay his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his trespass The Text answereth this question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall restore the trespass in his Head And 1. What is the Head And 2. How shall the poor indebted man pay or restore his trespass in his Head Surely the Head is Christ Ephes 1.22 He is Head over all especially to his Church Ephes 5.23 Col. 1.18 Yea yet more especially the Head of every man is Christ 1 Cor. 11.3 to rule and govern the man This is the ransom which God findes upon the mans acknowledgement of his sins Job 33.23 24. whom the Lord sets forth a ransom for all to be testified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their several seasons 1 Tim. 2.1 Of this debt and discharge of it the Apostle speaks Rom. 3.23 That we may the better underdand this great work of the Lord Jesus our Head and only Mediator and how he makes reconciliation for the sins of the people Hebr. 2.17 I beseech you consider it in this order The Lord Jesus makes reconciliation 1. Passively and exemplarily 2. Actively 1. Passively by his inward and outward suffering his dolours and agonies of his soul the buffetings the scourgings the contradictions of sinners against himself yea the suffering of death it self 2. Actively and that two wayes 1. Purgatively by incorporating and imbodying or fleshing us with his flesh For so Believers are members of his body of his flesh and of his bones Ephes 5. And arming us with a lowly meek obedient watchful wise and long-suffering minde and spirit and spirituall blood whereby we are enabled against carnal and fleshly pollutions as also against spiritual defilements 2. Meritoriously by taking away the guilt of these sins whereof we have repented and which we have left Gal. 3.13 Christ hath redeemed us from the curse of the law being made a curse for us 2. The debtor must adde over and above the fifth part I shall not here trouble you or my self with what one of the ancient Greek Fathers descants upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here read in the LXX but his mystical sense is good Quinque munerus frequenter imò pene semper pro quinque sensibus accipitur saith he The number five often yea almost alwayes is taken for the Five Senses These five senses may be restored in holy actions so as if we have abused them in worldly businesses and imployed them in those things which are not according to the will of God we may now restore them in holy religious actions and adde over and above five others which are the senses of the inward man according to which being become pure in heart we see God Mat. 5. And having ears to hear we may hear what our Master Christ teacheth That we may receive that sweet savour whereof the Apostle saith we are a sweet savour of Christ unto God 2 Corinthians 2. And that we may taste and see that the Lord is gratious that our hands may handle the word of life 1 John 1. Accordingly the Apostle prayes that our love may abound yet more and more in knowledge and all judgement Phil. 1. ver 9. Phil. 1.9 The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in acknowledgement and in every sense Unto all these one must be added saith he Vt ad unum Deum haec cuncta referamus that we refer all these to the one and onely God So he Or by the fifth we may understand what ever is above that which is elementary visible and of this lower world all whatever is holy just good wise patient meek loving gracious honourable excellent This and infinitely more then all this is to be attributed unto him against whom we have sinned To him be Glory Majesty and Dominion for evermore All the dayes that he separateth himself unto the Lord he shall come at no dead body He shall not make himself unclean for his father or for his mother for his brother or for his sister when they die because the consecration of his God is upon his head These words contain a part of the Nazarites Rule which wholly consisted in abstinence 1. From all what ever the Vine brought forth as wine and also from strong drink 2. From polling or shaving his head 3. From what ever was unclean as from touching or coming at a dead body so that he might not go to any funeral What Not of his Father or Mother or Brother or Sister No He shall not be unclean for any of them when they die So that the third part of the Nazarites rule is in the words before us and the reason of it Which words generally contain these divine Axioms 1. All the dayes that the Nazarite separates himself unto the Lord he shall not come at a dead body 2. He shall not make himself unclean for his Father or for his Mother for his Brother or for his Sister when they die 3. This he must not do because the consecration of his God is upon his head In the first of these are vertually contained these propositions 1. The Nazarite is separated unto the Lord. 2. The Nazarite must not come at a dead body 3. All the dayes that the Nazarite separates himself unto the Lord he must not come at a dead body 1. The Nazarite is separated unto the Lord. And 1. Who was a Nazarite And 2. What is it to be separated unto the Lord 1. The Lord in the former words gives us a description of a Nazarite A man or woman who marvellously separates him or himself to vow a vow of a Nazarite to separate themselves unto the Lord. These Nazarites were either perpetual as Samson Judges 13.7 And Samuel 1 Sam. 1.11 Or for a certain time as Paul and others with him Acts 18.18 This vow although according to the ceremony it required abstinence from certain things as hath been shewen yet in the realty and substance of it it imported a dedication and
consecration of holy persons unto God although they abstained not exactly from those things Thus the Rechabites who abstained from Wine Jer. 35. are accounted Nazarites by Suidas whether they abstained from the other two it appears not Nor could Samson exactly observe that prohibition not to come at a dead body when he made so many slaughters among the Philistines heaps upon heaps So that in a large sense we may say of all devout persons who renounce the world and the lusts thereof and wholly devote and consecrate themselves unto God that they are spiritual Nazarites Such an one was Jeremy and John Baptist and Joseph who long before them both and before the institution of the ceremonial separation was called a Nazarite as I have shewen on Gen. 49. v. 26. And if we consider well the Christians vow in Baptism To forsake the Devil and all his works the vain pomps and glory of the world with all covetous desires of the same the carnal desires of the flesh so as not to follow or be lead by them he who performs this vow and every Christian soul is obliged so to do he may well be accounted a spiritual Nazarite 2. What we turn to separate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supposes and implyes adjoyning For the separation is properly from something And therefore he who is here said to separate himself unto the Lord he ver 8. is said to be holy unto the Lord. And so the Nazarite is understood to separate himself from those three things before mentioned and to dedicate and apply himself unto the Lord. For 1. Eccles 10. v. 19. Whereas Wine is a figure of earthly delight and joy as being that which rejoyceth the life or the living saith Solomon Eccles 10.19 The will of the Lord is that all the joy and delight of our souls should not run out unto any of the creatures but should be wholly centred in his love which is better then Wine Cant. 1.2 2. And whereas much pride and vanity is discovered in shaving and crisping and curling and triming and powdring the hair the chaste and modest Spouse of Christ hath power and glory on her head and thereby professeth her subjection to her Lord and Husband 1 Cor. 11.10 15. 3. And because our natural affections loves desires are carried forth to our relations as our Parents Fathers and Mothers or Brethren and Sisters the Lord will that these affections be all called home and placed and fixed on himself There is great reason that the Nazarite be separated and holy unto the Lord because he is holy So he declares himself Lev. 11. And so the Seraphim proclaim him Esay 6.3 Holy holy holy Lord God of hosts Esay 6. v. 3. The fulness of the earth is his glory So it is in Hebrew Accordingly the four living creatures Revel 4.8 which our Translators call Beasts Revel 4. v. 8. whereas the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used is well known to be common to men and Beasts and one of them had the face as of a man They have no rest day and night saying Holy holy holy Lord God Almighty which was and is and is to come And it is the end of the pure religion and undefiled to render us like unto our God as he requires Levit. 11.44 1 Pet. 1.15 16. Like unto Jesus Christ Hebr. 7.26 who was holy harmless undefiled separate from sinners Observe from hence the wonderful exactness and strictness of the true Nazarite That 's implyed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Mirificabit He wonderfully separates himself unto the Lord from all pollutions of the creatures He is a man to be wondred at by the dissolute world who think it strange that he rusheth not with them into the same confusion of luxury 1 Pet. 4.4 The Pharisees sect was of all others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most strict 1 Pet. 4. v. 4. There were three sects of the Jewes when our Lord appeared in the flesh as also before the Saducees the Esseni or Assideans and the Pharisees The sect of the Nazarens so the Christians were called Acts 24.5 that was more exact more strict then that of the Pharisees and so far beyond all the rest Our Lord Jesus the Author and subject of the Christian rule he assures his Disciples that except their righteousness exceed the righteousness of the Scribes and Pharisees they shall by no means enter into the kingdom of heaven Matth. 5.20 And his Apostle tels us that whosoever names the Name of our Lord Jesus Christ must depart from iniquity 2 Tim. 2.10 This may justly reprove too many pretending Christians who separate themselves but neither to the Lord nor from their sin but separate themselves one from another and that under pretence of purity The Wiseman tels us of such a generation pure in their own eyes yet are not cleansed from their own dung Prov. 30.12 Prov. 30. v. 12. And the Prophet brings them in saying Stand by thy self come not neer to me for I am holier than thou Esay 65.5 Alas what benefit is it unto us that we are separated from unrighteous men while we are one with unrighteousness that we are divided from idolaters when we yet are joyned unto idols Hos 4.17 even those in our own hearts Ezech. 4. Of such as these S. Jude speaks ver 19. That though they were most lewd and wicked persons these are they saith he who separate themselves sensual not having the Spirit Separate unto Wine and strong drink Counter-Nazarites Of such as these the Lord saith that he will separate them unto evil Deut. 29.21 2. The Nazarite must not come at a dead Body What is here turnd a dead body is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies indeed properly a dead soul So much the Translators themselves confess where they put a man or body in the text they say in the margent that in the Hebrew it is soul Thus Exod. 12.16 that which every man must eat marg soul Levit. 4.27 If any man of the common people sin through ignorance marg any soul And 11.43 ye shall not make your selves abominable by any creeping thing marg your souls Numb 19.11 He that toucheth any dead body of a man the words we have here in consideration are a dead soul And in many other places 2. The Nazarite must not come at a dead body What Not at a dead body That 's an hard saying How then shall we bury our dead which hath been and is held a good work by all but Cynical men This consideration will force us upon a spiritual sense and make us understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies the soul To come at a dead soul is here in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non veniet he shall not come Hierom turns it well non ingredietur he shall not enter into or come into And so our Translators render the word Numb 27.17 to come in as often elsewhere Object But if
from this restraint What if his Father or Mother his brother or Sister die may not the Nazarite go in to them or one or other of them when they die It is true Father and Mother Brother and Sister they are near and endeering relations and such as may much win upon us This is a racite objection made unto the former strict precept Unto which the Lord makes express answer in the following words He shall not make himself unclean for his Father or his Mother for his Brother or for his Sister when they die In these words are contain'd the great restraint of the Nazarite from uncleanness Herein we have two divine Axioms 1. The Nazarites Father or Mother or Brother or Sister by dying become unclean 2. The Nazarite must not make himself unclean for his Father or his Mother for his Brother or for his Sister The latter of these supposes the former for unless the dead were unclean how could they render the Nazarite unclean But it may yet be enquired what uncleanness this is in the dead father or mother brother or sister For as for natural uncleanness albeit there be in the dead man a resolution of the humours and in time of the elements which may be noysom and perhaps contagious yet neither of these is so speedy as commonly their Funerals are However to come in to the same house where the dead are or to accompany the corps to the grave can be no annoyance because the soul being departed and the natural heat gone which is the vehicle and conveys contagion and infection while there is life in the body the body being now dead conveys no contagion corruption or uncleanness unto those who come at it so the Italian Proverb When the beast is dead the poyson is dead with it Thus much we may say for natural uncleanness As for ceremonial uncleanness it s meerly positive and according to the nature of a ceremony it is Pro arbitrio instituentis according to the will of him who ordains it and so only temporary and for a time whence caeremonia hath the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only for a certain time and that significant also of somewhat that 's real moral and lasting It remaines therefore that the uncleanness here spoken of is only ceremonial and that which imports unto us a morall uncleanness And what 's that Sin and iniquity is the only true uncleanness And therefore it s called by such names as in nature are unclean as mire and vomit 2 Pet. 2.22 the menstruous cloth of an unclean woman Esay 64.6 The dung of a man Prov. 30.12 you will say these things should not be named They are named so in Scripture to discover unto us how abominable sin is unto God and ought to be unto us Yea such is the odiousness and loathsomeness of it that what ever in nature is or seems filthy sin borrows a name from it This uncleanness is of a diffusive and spreading nature both in them in whom it first is and in those also to whom they do affricare scabiem they communicate their uncleanness The leprosie begins with a spot of uncleanness and spreads it self in the skin and defiles the whole man Levit. 13. Iniquity kindles from a spark then it burns all before it like a fire Esay 9.18 Behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 3. v. 5. how much wood a little fire burneth 2. This uncleanness is contagious and infectious and spreads it self unto others also especially if disposed and fitted to receive it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evil words corrupt good manners Or as some understand the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light and unsetled manners For this uncleanness enters oftentimes into the soul and is conceived only by a word concepta cogitatio carnem commovet ad concupiscendum Prophane and vain bablings saith the Apostle increase to more ungodliness and such words eat like a Canker 2 Tim. 2.17 And the eye is as treacherous in betraying the soul as the ear is for mors intrat per fenestras Jer. 9.21 the dead soul is infectious and death from it enters in by the eyes the windows of the soul Eccles 12.3 and corrupts it Thus it first entred Gen. 3.6 and having found the way it s become a beaten rode troden by many of old and at this day Judg. 14.1 2. 2 Sam. 11.2 3 4. Mars videt hanc visamque cupit potiturque cupitâ Mars sees and seen desires desired enjoyes Whence from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to love saith the Etymologist And therefore Job makes a covenant with his eyes that he would not look upon a Maid Job 31.1 And David prayes Psal 119. Turn away mine eyes that they behold not vanity But what reason may there be why the Lord gives special charge to the Nazarite that he come not at his Father or his Mother his Brother or his Sister when they die There is greatest danger from them of all others For according to the nature of love Amor transformat amantem in rem amatam Love changes the party loving into the party loved And therefore especially in such deer and neer relations men commonly oversee and take no notice of their faults whom they love Beside honour being a more eminent degree of love is more attractive and drawes more uncleanness from the party honoured And therefore some followers of Plato pourtraied in themselves what blemish their Master had in his body others the errours of his minde Ye know whose speech it was but not worthy of him Malo errare cum Platone quà m cum caeteris Philosophis rectè sentire I had rather erre with Plato then be orthodox with other Philosophers Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an imitating creature And therefore Apes Monkies and Baboons who resemble men in their feature are all Mimicks and imitate what they see done Now children brought up by their parents and taught to honour them have indeed no other patern for their imitation and what either good or evil they see in them they swallow it without difference and rather the evil because that most-what is rather predominant and more attractive of its like in those who are already disposed thereunto So that children insensibly by little and little steal the sins and corruptions of their parents and become unclean by them 3. The consecration of his God is upon his head These words are considerable either in themselves or as they comprehend the general reason of the whole Law preceding Being considered in themselves two things are to be inquired into 1. What 's here meant by Consecration 2. How we are to understand that the consecration of his God is on the Nazarites head The word here turn'd Consecration is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vow whether they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a vow as Drusius
conceives or that they had reference to that part of the vow which the Nazarite vowed the preservation of his hair Vatablus and the Tigur in Bible have Naeser retaining the Hebrew word Two of our old English Translations Coverdale and another turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abstinence The Chald. Paraphrast renders it a crown So Drusius The Spanish although in the text it hath consecration yet in the margent is Corona a Crown So the word is turnd by the LXX 2 Sam. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Chron. 23.11 And Psal 132.18 upon himself shall his Crown flourish the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same in the text It s called the Crown of his God because the Nazarite wears that Crown for the honour of his God and hereby his God honours him according to 1 Sam. 2. 1. The true Nazarite is in eminent manner in covenant with his God it s said the Crown of his God c. 2. The Crown though on the Nazarites head yet is Gods Crown 3. Here is a ground of great thankfulness to be given unto our good God that he is pleased to raise up eminent holy men and women who may be examples of purity and holiness unto their generation The Lord commemoratest his his goodness unto his people Amos 2.11 as one of his special favours 2. The words are considerable as the reason of the law preceding The Nazarite must not drink wine poll his head or defile himself by his father or his mother when they die because the Crown of his God is upon his head 1. The will of the Lord is that the spiritual Nazarite for no person should become unclean It s a known rule Primum in unoquoque genere est mensura reliquorum the first in every kinde is the measure of all the rest Whereas therefore our Lord forbids the Spiritual Nazarites to defile themselves for their father or their mother c. when they die since these dearest relations challenge our best affections therefore à fortiori the Lord forbids the spiritual Nazarite to be unclean for any other person whosoever because natural relations of all other are the strongest and most binding So Sampson the Nazarite reasoned well if he could have held Judges 14.16 Hence appears the reason why the believers Saints and holy ones of God are said to be made Kings and Priests and a royal Priesthood unto God and made such by Christ the King of Saints and high Priest of our profession Hebr. 3. These two orders of men were crowned But if Kings and Priests and so crowned and all such over whom have they dominion whom do they rule Revel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall reign upon the earth Over whom else rule they but over their own spirits Prov. 23.28 The great Monarchs of the word who conquerd multitudes of nations and people yet had not rule over their own spirits 1. This justly reproves those who pretend the spiritual Nazariteship of Christianity yet are wine-bibbers and drinkers of strong drink such as refuse to be subject unto God in holy life such as defile themselves with dead works these are no Nazarites they have lost their crown they have broken their vow of the spiritual Nazariteship 2. Such as having consecrated themselves defile themselves All their labour they have taken is in vain as the Nazarite lost all his dayes that were past when he defiled himself Numb 6.10 And all the righteousness that he hath done shall nor be mentioned in his trespass that he hath trespassed and in his sin that he hath sinned in them shall he die Ezech. 18.24 3. But more are they to be reproved who having lost their own crown and broken their vow of spiritual Nazarites attempt to take away the crown from others to corrupt the Nazarites to inveigle others into their excess of riot This is a very high provocation of the great God and exceedingly moves his wrath as appears Amos 2.11 12. they gave the Nazarites wine to drink thereby to enfeeble them therefore the Lord threatens to enfeeble those corruptors of his Nazarites These and such as these are the greatest enemies of the Common-wealth who deprive it of such Nazarites as in perilous times might avert the wrath of God from us as they were wont to do 1 Mac. 3.46 Lord stir up many such among us Mysticè The Head of every man is Christ 1 Cor. 11.3 And if Christ be the Head what is the Crown What else but the spirit and minde the Lamp of Christ as Job saith Job 29.3 His Candle shined on my head All the thoughts they are in the power of the true Nazarite All the affections are under his power And therefore some have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abstinence viz. from all vain desires all corrupt affections He wears not the Crown in vain He who sets the Crown on his head gives him power to tread upon Serpents and Scorpions and all the power of the enemy yea to tread Satan under his feet Rom. 16. This is a ground of exhortation to the true Nazarites of the Philadelphian Church it s the Lords exhortation to them Keep what thou hast and let no man take thy Crown Revel 3.11 These are they who are made Kings and Priests unto God Now it is not for Kings to drink wine nor for Princes to drink strong drink Prov. 31.4 Nor is it for Priests to drink wine nor strong drink Lev. 10.9 Nor is it for the spiritual Kings and Priests to distemper their souls with the joyes and delights of the earthly life as I have shewen But they ought to be wholly subject unto their God to whom they are consecrated and whose Crown they wear Nor ought they to touch any unclean thing whether of man or beast Num. 19. v. 11. He who toucheth the dead of every soul of man must be unclean seven dayes Numb 19.11 For the filthiness of a man is much more noysom and unclean and renders men more unclean then the uncleanness of a beast The beasts uncleanness makes a man unclean onely untill the evening Levit. 11.32 but the uncleanness of a man polluted a man and made him unclean seven dayes Num. 19.11 And in nature the stench of a prison is loathsome but the smell of a Stable is to many delightful It is true the brutish and carnal uncleanness pollutes but the uncleanness of a man as he is a man pollutes seven times more Carnalia peccata plus habent infamiae spiritulia verò plus habent de natura peccati The bestial and fleshly sin is more infamous but the spiritual sin hath more of the nature of sin in it saith one of the pious Ancients And in all these there ought great strictness to be used For there is not the same reason of the Divine Law which is of our Humane Laws We say De minimis non curat Lex The Law regards not the least matters As the Law forbids annoyance of the High-ways
of Antony the Monk that when he was assaulted by the Devil he made use of those two first verses of Psalm 68. parallel to Numb 10.35 And there is no doubt but soveraign use may be made of this Scripture upon every assault and temptation of the evil one When this is enlarged to men of contrary mindes to us whether Jewes Turks or Christians by profession too often men out of self-love partially endear themselves or fansie themselves to be endeared unto Christ as his friends and out of private hatred conceive others whom they hate to be the enemies of God and Christ when its possible to be quite otherwise Yet hence arise debates contentions enmities and most wars among pretending Christians Meantime its little understood and less regarded that the carnal minde is an enemy against God that the friendship of this world is an enemy against God Gods enemies are out fleshly lusts which fight against our souls c. O how needful is it to pray unto the Lord that he would arise up in us and scatter these which are his and our truest enemies and that they who hate him and us may flee from his wrathful face It is the Lords works as to scatter his enemies even all out carnal lusts and the spiritualities of wickedness so likewise is it his work to cause to return gather and unite all his scattered friends his ten thousands thousands of Israel to one another and to himself to return himself unto the ten thousands thousands of Israel That is the second object of Moses his prayer For so largely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used may signifie And thus the latter part of Moses's prayer may be two wayes understood 1. Return O Lord the ten thousand thousands of Israel to one another and to thy self 2. By a Supplement Return O Lord unto the ten thousands thousands of Israel The senses are both good our Translators take notice only of the latter The former work is the causing all Israel to return one to other and to himself The later is the Lords return unto his Israel so returned and gathered one to other and to himself These are two great acts of Gods grace and favour toward his people The former the Lord accomplisheth by Eliah the Tisbite that is the Turner who causeth to return according to what the Prophet saith of him That he shall turn the heart of the fathers to the children and the heart of the children to the fathers Mal. 4.6 This may occasion a long but no impertinent discourse Our Lord Matth. 17.11 12. distinguisheth a twofold coming of Eliah the Tisbite One Eliah saith he is already come the other shall come These two comings of Eliah answer to the two comings of Christ 1. In the flesh 2. In the Spirit So that before each coming of our Lord we read an express promise of his fore-runner Mal. 3.1 and 4.5 Eliah in his first coming was coursly entertaind by Herod Herodias and Salome Matth. 14. That Elias the Tisbite is yet to come is much opposed by many who endeavour to confound our Lords words as that they were to be understood of one Elias and one coming of that Elias Against this I oppose the very context our Lord saith Matth. 17.11 Elias cometh or shall come and shall restore all things But Ver. 12. he saith I say unto you that Elias is already come How can these be understood otherwise then either of a twofold Elias or at least of a two-fold coming of one Elias If further proof of this be needful both Jewes and Christians understand the fourth of Malachy ver 6. of Elia's second coming in the end of the world Thus the Jewes say of Elias that he must appear to Israel in their bannishment to bring them again into their own land And therefore when they administer circumcision they set an empty chair for Elias wherein some say he sits invisibly And as the Jewes testifie this so the Fathers also of the Greek and Latin Church understand our Saviour to speak of the second coming of Christ and the coming of Elias before him Thus S. Cyril Chrysostom Theodoret Euthymius Tertullian Hilary Anselm Hugo Lyra Tho. Aquinas c. And reason there is both in regard of Gods promise by Mal. 4.6 and our Lords prediction Matth. 17.11 12. and a kinde of necessity in regard of Christ and they who are Christs 1. In regard of Christ for if Christ coming in the flesh must have a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a forerunner much more must Christ in the spirit have his forerunner 2. In regard of those who are Christs for if that handful of men in Judea needed an Elias how much more all the ten Tribes Ecclus 48.10 Yea how much yet more all other kingdomes nations and peoples all the ten thousands thousands of Israel Since Moses prayes that the Lord would return reduce and restore the ten thousands thousands of Israel it appears that Israel for the present is in an averse and evil state of which Moses praies for a change unto a good condition The averse and evil state of Israel from which Moses prayes for a change to be made supposeth a former good condition wherein Israel had been and from which they had been depraved and corrupted So that the office of Elias the Tisbite comprehends three things whereof two supposed the third expressed the first supposed is That all things with Israel have been in a good state 2. That all things with Israel have been depraved and corrupted 3. It is prayed that Elias would reduce and restore all things from their averse and evil estate to their first good condition All which are contained in that full word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in our Lords speech Matth. 17.11 Elias shall come and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall restore or return all things unto their first good estate 1. All things have bin in a good estate with Israel Such their Creator made them Genesis 1.31 Ecclus 39.16 So saith Solomon of Adam That God made him upright Eccles 7.29 This rectitude and uprightness in man 1. in regard of God is a due conformity unto his will in a pure and holy worship and service 2. In regard of our neighbour the due performance of justice and judgement 3. In regard of every mans self sobriety temperance and continency All which are comprised in those three Adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soberly righteously godlily Tit. 2.12 Are all things in this good condition in our Israel Are they so among us I believe no man I am sure no honest man will say so The Cobler would have taught his Crow to flatter Domitian and those times by saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnia bene All things are well But the Crow could not learn that lesson nor be untaught the Dorie broad dialect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnia crunt bene All things shall be well The like we may say and its all we can hope for
of those evil times For if we look impartially upon the present evil averse and perverse state of things we will report that in the general which our Lord spake in a more particular case Things are not so as they were in the beginning For when the man is depraved that Vinculum universi that bond and tye of the universe that compendium creaturarum that sum and breviary of all the creatures that binding cord which makes the harmony between heaven and earth when that 's loose and broken it cannot be but all must full asunder into discord disorder and confusion Here then is work for Moses the Drawer as his name signifies Here is work for Elias the Tisbite the Tâ—rnor as that name sounds Elias must rectifie the depravation of all things John Baptist whom our Lord called Elias began this work as much as befitted his dispensation as the Prodromus or forerunner of Christ in the flesh The other Elias was to return and restore all things He was to rectifie the worship of God to act the part of old Elias over again And since John Baptist could not wash away Baal his Priests the later Elias must fire them out of Israel Baals Priests offer their sacrifices without fire and teach that the sin must remain unconsumed and that its impossible it should be consumed in this world Elias prayes for fire from heaven even the holy Spirit of God which is as fire and that consumes the sacrifice upon the altar of Christs patience even the body of sin that is to be destroyed Yea it licks up the water all the transitory delights and pleasures in sin It consumes the stones the hardness of the heart and the dust the knowing knowledge which is the Serpents food Esay 65.25 1 Cor. 8.1 This Elias must destroy the painted Jezabel which puts Naboth to death by the authority of Ahab And does not Jezabel yet act the same part Revel 2.22 that earthly lying spirit of the false righteousness in the mouth of the false Prophets which by the power and authority of Kings Princes and Governours by the secular power in all ages and in this last part of time puts Naboth to death by false witnesses For what is Naboth but the true Prophesie as the word signifieth And thus at this day the false Priests of Jezebel by their false testimonies suppress the true Prophets of God who have the testimony of Jesus which is the spirit of prophesie Revel 19.10 This therefore is Elia's work to discover Jezebel the false prophets adorn'd with false holiness and to anoint Jehu a type of Christ who was is and is to come and shall cause her to be troden under foot of his army as the old Jezebel was And as Elias must rectifie the worship of God so must he set in order the man toward his neighbour He must turn the heart of the fathers to the children and the children to their fathers He shall put an end to all differences between the spiritual fathers and their children and the spirits of the later Prophets shall be subject to the former Prophets Cum Elias venerit solvet nodos When Elias comes he shall untye all knots resolve all doubts In a word he shall bring back the whole man unto his God He shall restore the natural man to his right and the heavenly man to his He shall recover all Edom to the house of Israel Obad. v. 21. And great reason there is 1. The honour of the God of Order His Wisdom Justice Power and Goodness herein is eminently seen How much more when all what ever is amiss is rectified and brought to right again 2. It is the office of Elias the Tisbite so to do Mal. 4.5 LXX And why should we doubt or despair but such a time there will be when all things which are now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turn'd upside down all out of order all confounded shall be restored and brought to right again have all the Beasts had their reigns and shall not God have his shall not his kingdom come unless we pray in vain unless we pray without faith and hope Have we not a promise that there shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times of refreshing Acts 3.19 Were this mans work no doubt might be made of it but the whole is wrought by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is nothing of man in him It s the work of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God the strong God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipse God himself as Galatinus and Scaliger render that last word And therefore well may Moses pray in faith and we with him that the Lord would return and reduce the ten thousands thousands of Israel and bring them to their first estate 2. As the Lord returns the ten thousands thousands of Israel one to other so likewise unto himself So the Prophet I will gather the remnant of my flock out of all countries whither I have driven them and will bring them again to their selves their rest in the divine nature Jer. 23.3 Which promise another Prophet expresseth thus I will have mercy upon Jacob and will yet choose Israel and set them in their own land where is that it followes And the people shall take them and bring them to their place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 14. v. 1 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 place is one of the names of God in whom all things subsist and have their being and the house of Israel shall inherit them upon the Lords land Esay 14.1 2. When the Lord hath caused his people to return one to other and to himself he gratiously returns unto them and resides with them So the Chald Parapheast interprets this part of Moses's prayer Return O Lord with thy glory dwell in the midst of the ten thousands thousands of Israel Hitherto I have endeavoured to prove my two exceptions against the translation of Moses prayer We have authority also of other Churches The Tigurin Bible and Vatablus Pagnin Munster and Tremellius fat down at the right hand of as also Piscator have before thy face and that for good reason as I have shewen As for the later the most Translators diminish the number in the Hebrew text only Pagnin the Spanish Bible and Ainsworth retain and express it O Israel now arise and take your journey the clowd of the Lords protection is over thee and the Ark of the Lords strength is risen up and scatters thine enemies and puts them to flight before his face Ten thousands thousands of Israel have journeyed in the same way of the Lord before thee Wherefore having so great a clowd of witnesses lying about us laying aside every weight Hebr. 12. v. 1 2. and the sin that doth so easily beset us in every circumstance let us run the race of patience lying before us looking to Jesus the Author or Leader and finisher of our faith the Ark of Gods strength who
for the joy that was set before him endured the cross despising the shame sat down at the right hand of the throne of God Let us choose him for our guide in our motions in our rest leading us out and bringing us in turning and gathering us one unto another and to himself unto whom all the ten thousands thousands of Israel ought to be gathered Gen. 49.10 2 Thes 2.1 Arguments are wont to be brought to perswade us to our duty Are any needful unto this Psal 133. v. 1. If so behold how good and how pleasant it is that brethren dwel even as one The Prophet admires the goodness and pleasure of the excellent way of mutual love These two motives very seldom meet For some things are good which have no delight and pleasure in them as the labour of repentance sorrow for sin the throws and pangs of mortification Some things are delightful which are not good as the pleasures of sin But brethren to dwel together in unity comprehends both Vis unita fortior when they are as one they more strongly advance the profit one of other How good how profitable when many have one heart and one soul and one spirit when the good of one is the good of all when every one rejoyceth in the good of another as of his own how joyful how pleasant This is the pretious ointment the unction of the Spirit John 2.20 which descends from the Holy one from Christ the Head to the Beard the aged ones united unto Christ the dew of the holy Word that renders the heart fruitful There the Lord commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's a great emphasis in that word That blessing And no marvel For what is that Blessing but the life for evermore Psal 24.3 4 5. For unity and love invites God and his good Spirit unto men as when the Disciples were all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord in one place the Spirit of God came upon them Acts 2.1 2. And it is the Apostles Vale to the Corinthians Finally Brethren farewell or rather rejoyce 2 Cor. 13. v. 11. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies be perfect be of good comfort be of one minde live in peace and the God of love and peace shall be with you 2 Cor. 13.11 I will take of the spirit which is upon thee Numb 11. v. 17. and will put it upon them and they shall bear the burden of the people with thee that thou bear it not alone What here the Translators turn I will take of the spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is separabo de spiritu so Pagnin I will separate of the spirit and Vatablus Segregabo I will sever of the spirit and so Munster also the Tigurin and French Bibles Which is properly so to separate as to reserve what is so separated So Arias Montanus reservabo I will reserve of the spirit And to the same purpose Tremellius seponam I will set apart In this sense Esau saith to his father Isaac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hast thou not reserved one blessing for me Gen. 27.36 This separation and reservation is by way of excellency Whence the Princes and Nobles are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only because they are separated from the multitude by reason of high place and dignity but also in regard of that excellent spirit which is in them So we read that Moses Aaron Nadab and Abihu and the Seventy Elders are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Excellent ones or Nobles of the sons of Israel Exod. 24.11 where the Chald. Paraphrast hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grandees and Princes and the LXX hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the elect or chosen ones or the choise of the chosen ones Of such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such choise such excellent men men of an excellent spirit Prov. 17.27 consisted the great Synedrion the Synagoga magna called the Sanhedrin the great Council of the Jewes The ground of ordaining this Government constituted by God himself is that the weakness and waywardness of the people might be born by their Governours Whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only because they are elati or praelati lifted up and preferred above others although that be true but also because their principal business is to bear as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the burden of the people Or if because they are lifted up above others it is as the clowds are lifted up which are also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may shower down showers of Blessings upon the earth as governours ought to do upon the inferiour people Therefore the excellent spirit was imparted unto these seventy men that thereby they might be enabled to bear the burden of the people Whence it is that the spiritual men are the strong men and most able for that imployment We who are strong ought to bear the infirmities of the weak Rom. 15.1 and not to please our selves which is one character of an Elder though under another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1.7 And who are thus strong but the spiritual men Gal. 6.1 Brethren if a man be overtaken in a fault ye who are spiritual restore such an one in the spirit of meekness Yea this spirit is the spirit of love which is so strong that it beareth all things 1 Cor. 13.7 and that the rather because their burden is somewhat lightned by their dear relations of children whom they have begotten 1 Cor. 4.15 and of whom they travel Gal. 4.19 Especially the burden being divided among so many The Lord commands Moses to gather to him seventy men of the Elders of Israel whom Moses knew that they were Elders of the people The LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Presbyters or Elders of Israel whom thou thy self knowest c. Which Eldership therefore is not to be understood of natural age in this outward world but in regard of the wisdom or Christ himself who enters into the holy souls according to the ages Wisd 7. v. 27. Wisd 7.27 which our Translators turn in all ages and makes friends of God and Prophets The Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word for word sound thus according to ages She Wisdom descending into holy souls makes friends of God and Prophets Which is confirmed by the Apostle Ephes 4. v. 7. Ephes 4.7 Vnto every one of us is given grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the measure of the gift of Christ that is of Christ himself who is that gift as he calls himself John 4.10 And Socrates in Plato's Apology for him saith he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods gift to the Athenians as every good man is to the place where he lives It is the spiritual old age or age of the spirit that is here to be understood For if in truth and in Gods computation they were old whom the world accounts such who should be elder then
Adam Methusala Who yet in all the Scripture are never said to be old men But Abraham who as S. Hierom observes is first said to be an old man he was the father of the faithful and had seen Christs day he is said to die in a good old age And Jehoshua Job Jehoiada with some others all children in respect of the two before named are yet stiled old men and full of dayes when yet the eldest of them all if we regard their natural life in this outward world came short of Admn and Methusala many hundred years But lest any one should refer the difference unto natural causes only and say that mans vitals were weaker now since the flood and his nourishment was now less able to support him then before let us hear what the Wiseman saith in express terms That honourable old age is not of much time nor is it measured by number of years Wisd 4. v. 8 9. but Wisdom or Prudence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the gray hair unto men and the unspotted life is the old age Wisdom 4.8 9. Which if it be doubted because Apocryphal Solomon will make it good by a Canonical Testimony Prov. 16. v. 31. Prov. 16.31 The hoary head is a crown of glory if it be found in the way of Righteousness So So our Translators render it but amiss for there is no if no condition at all in the Hebrew text which might amuse them since many an hoary head is far from a crown of glory and is found in the way of wickedness The words therefore are to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Parables ought to be and they make this intire sense without supplement The Hoariness shall be found a crown of glory in the way of righteousness Vnto these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters or Elders and such as these the Lord committed the care and rule of his Church And ever afterward in Israel the great Synagogue which sate at Jerusalem judged of all controversies among the people And in after ages they assumed unto themselves power in all things belonging to Religion But it s here to be well heeded and remembred what manner of men they were to whom the Lord gave this power and authority Elders of Israel whom saith the Lord to Moses Thou thy self knowest that they are elders of the people such as had attain'd unto the good old age old men in Christ Ephes 4.13 such as thou knowest to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thee like thee and therefore it was required that they should be wise fearing Gad loving meek merciful patient long-suffering in a word such as Moses was These had the separated reserved excellent spirit of God put upon them But in process of time this good old age of the wisdom was little regarded and men promoted out of the Priests Levites and other Israelites who exercised the same power and authority but had not the same spirit and life of God Whence it came to pass that their authority was like a sword in a mad mans hand They abused it to the satisfying their desires and pleasures and to the suppressing of the truth it self which is most contrary to the Apostles rule 2 Cor. 13.8 We are able to do nothing against the truth but for the truth Yea they so abused their power that they would suffer no man though called of God to teach the people Jer. 29.26 27. Shemaiah wrote letters to Zephaniah the high Priest to this effect The Lord hath made thee Priest in stead of Jehoida the Priest that ye should be Officers in the house of the Lord for every man that is mad and maketh himself a Prophet that thou shouldst put him in prison and in the stocks Now therefore why hast thou not reproved Jeremiah of Anathoth who maketh himself a Prophet to you Vpon this ground the high Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Presbyters or Elders questioned our Lord Jesus Christ himself while he was teaching the people by what authority doest thou these things and who gave thee this authority Matth. 21.23 And accordingly they questioned his Apostles for their Doctrine and Miracles as the cure of the lame man By what power or by what name have ye done this Acts 4.7 Nor God the Father nor his Apostles however full of the holy Ghost must teach the divine doctrine or do any good work but by license from the Elders So degenerate was this Government in after ages from the purity of it by divine institution This or the like Government under the presidency of the separate reserved and excellent Spirit of God is continued unto the Christian Church even a spiritual Judicatory a power of judging spiritual things How does that appear I answer our Lord supposeth it and by supposing it Mat. 5. v. 21 22. confirmes it Let us consider Matth. 5.21 Ye have heard that it was said to them of old time or to the antients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not kill and whosoever shall kill shall be in danger of the Judgement Where for the word kill I wish were put to murder For to kill is a large word so that he may be said to kill who either justly as the Magistrate who bears not the sword in vain or unjustly as a murderer or doubtfully whether of the two as he who kills his neighbour unawares until he hath stood before the judgement Numb 35.24 But so to kill as must here be understood is wilfully and feloniously to take away the life of another upon prepensed malice as our Lawyers speak The word therefore to kill doth not fully express the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the sixth Commandement Exod. 20. Deut. 5. The English word to Murder borrowed of the Saxon Mordren signifies wilfully and feloniously to take away the life But go we on with our Lords speech But I say unto you whosoever is angry with his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause which S. Hierom would have blotted out as being not found in any ancient copy In plerisque codicibus antiquis Sine causa additum non est ut scilicet ne cum causa quidem debeamus irasci saith S. Austin in most old Greek copies without a cause is not added namely that we ought not to be angry no not with a cause Whosoever is angry with his brother shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obnoxious or liable unto the judgement but whosoever shall say to his brother Raca shall be obnoxious or liable to the Council 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sanhedrin By which words our Lord necessarily supposeth a spirituall Judicatory unto which every one who is angry with his brother is abnoxious and liable Yea hereby our Lord confirmes that spiritual Council Otherwise he who is the great Judge and Governour of his Church who was figured by Moses in his legal Court should be wanting to his
Church in a matter of the greatest moment such as is the power of judging spirituall things such a Government is in the Church And therefore Arias Montanus speaking of those our Lords words saith Hoc loco constituit Dominus Ecclesiasticum Judicium authoritatemque Episcopis conciliis omnis Ecclesiae tradit In this place the Lord appoints an Ecclesiastical Judicatory and gives authority to the Bishops Councils and the whole Church So he So that there are or ought to be spiritual men in the Church who are meet and fit to judge of spiritual things So the Apostle tells us that the spiritual man judgeth all things that is all spiritual things whereof he is a competent judge But why then is there not such a judgement such a Council Surely matter is not wanting whereof to judge What then is the reason I shall give such an answer as one of our great Statesmen in the dayes of blessed Queen Elizabeth gave concerning Offices and Places One told him he had excellent Plates in his gift being Lord Treasurer of England he should therefore do well to prefer some of poor his kindred and friends to them The Lord Treasurer confessed he had excellent places in his gift but saith he I want excellent men to put in those places And we may say the like touching Places of spiritual judicature Surely they are excellent places to be Judges of spiritual things but we want excellent men to fill up such places Men of most holy life The High Priests themselves were not admitted to be of the Sanhedrin unless they were eminent for wisdom and holiness of life Men of sound doctrine that is healing doctrine such as heals the soul of spiritual maladies That 's properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such are the truly Oxthodox men Men of Christian prudence able to rule themselves and the Church of God 1 Tim. 3. Tit. 1. where we have other notable characters of a spiritual Elder For want of such a Spiritual Judicatory how far alas How far is the present generation from that purity of religion whereunto yet almost all pretend The Christian religion will not allow a bitter or reproachful word much less a root of bitterness rash and unadvised anger but condemns it as murder and summons wrathful persons before the Judgement and Council We have been reformed and reformed again over and over and we have now long been under the reformation of the Sword yet where shall we finde maugre all our preciseness and demure profession where yet shall we finde the reformation of bitter words the circumcision of the lips the reformation of wrath anger revenge hatred malice envy bloody-mindedness where shall we finde the reformation the circumcision of the heart What care and tenderness our Lord supposeth should be in the Governours of his Church that not so much as a reproachful or contemptuous word shall pass without rectifying by due correction or censure That what ever difficulty and doubts shall arise there may be a present remedy had We see a specimen of this in that first Council when doubts arose in the Church concerning circumcision the Apostles and Elders came together to consider of this matter Acts 15.6 All this care diligence and tenderness proceeded from a spiritual fatherly indulgence yea from a motherly and nurselike love and affection Gal. 4.19 1 Thes 2.7.11 which Moses discovered in his complaint and prayer as a legal patern which could not perfect those things Hebr. 7.19 but left them to an higher dispensation for their accomplishment even that of the Gospel Now under the Gospel because this government is supposed and confirmed by Christ as hath been shewen there hath been and yet is much contention about the government of the Church into what hands it should be put Surely where ever the Spirit of God rules the Governours that must needs be the best government and that Church the best reformed Church 2 Sam. 23. v. 2 3. So saith David in his last words The Spirit of the Lord spake in me and his Word in my tongue the God of Israel said The Rock of Israel spake to me Let the Ruler among men be just ruling in the fear of God Otherwise if the Spirit of God that separate reserved and excellent Spirit rule not the Rulers of the Church it matters not much who are the Rulers and Governours of the Church For if that Spirit rule not it is no more a divine and spiritual government such as Christs government ought to be but at the best humane and prudential For Christ the Head of his Church is not only faithful in all Gods house as Moses was only as a servant for a testimony of those things which were after to be spoken of but Christ is faithful as a son over his own house Hebr. 3.5 6. and therefore he provides the best Governours over it wherein he hath respect unto the former paterns in the Law spoken of before by Moses And so as the twelve sons of Jacob gave names to the twelve Tribes and afterward the like number of Apostles was appointed by the Lord who had promise to judge the twelve Tribes of Israel so in memory of the Seventy persons who came with Jacob into Egypt Gen. 46.27 they ordained so many Elders and Governours over them And our Lord sent forth the like number of Disciples Vnto those seventy Elders our Lord sent Moses Exod. 3.16 who reported the Lords message unto them Exod. 4.29 Vnto these Moses by the advise of Jethro committed the less matters in controversie to be judged reserving the greater and more difficult to his own cognisance Exod. 18.22 which proved a burden too heavy for him whereof he complaining the Lord ratified the counsel of Jethro and commands Moses to gather Seventy Elders such as he himself knew to be such whom he enabled for the government by his excellent spirit of Judgement which consisted of Priests Levites and religious and devout Israelites as appears 2 Chron. 19.8 This Council judged of all causes divine and humane civil and capital Now since so great care and circumspection was taken for the government of the Church under the Law there is no doubt but the Lord Jesus is altogether as provident for the government and Governours over his own house the Church The Governours are not only Pastors and Teachers 1 Cor. 12. v. 28. Elders and Deacons as some say but S. Paul tels us of more then these and saith that God hath set some in his Church first Apostles secondarily Prophets thirdly Teachers after the miracles then gifts of healings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not helps in governments as our Translators render the words but helps governments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not diversities but kindes of tongues Whereof he recites some again Ephes 4.11 and in both places he mentions first Apostles And why they may not be as standing Officers of the Church as any of the rest I know not For when the place of Judas
was void great care was taken for the choise of Matthias in his room Acts 1.21 26. And S. Paul cals himself an Apostle in most of his Epistles and proves himself such 1 Cor. 9.1 2. The like is said by others of Barnabas and Silas They who say that that and other Offices were temporary and to continue only for a time must if they will be believed by judicious men prove their assertion out of the Word of God If the office yet continue in the Church what answers to it but Episcopacy so S. Ambrose affirmes And it may as well be credited as that under helps and governments are to be understood Elders and Deacons which yet I deny not But all these are but Mera nomina names only unless they be informed with the Lords excellent spirit which is most necessary for the informing and actuating as the whole Body so especially the principal members of the Body of Christ And therefore in great wisdom the Spirit of God requires that the meanest and lowest Officers in the Church who are as it were the feet of Christs body the Church 1 Cor. 12.21 the Deacons being to be appointed to their office the Twelve give the multitude of the Disciples this charge Acts 6. v. 3. Look ye out among your selves seven men approved by testimony full of the holy Ghost and Wisdom whom we may appoint over this business Whence we may strongly reason that if the Deacons must be full of the holy Ghost and wisdom then much more must the Elders and Officers of the Church superiour unto them be filled with the same excellent spirit and wisdom And whereas the Apostles must appoint the Deacons as Titus must ordain Elders Tit. 1.5 These weighty businesses are not to be permitted unto the multitude no not of the Disciples to choose either Elders or Deacons though this is at this day practised by what warrant of the Word I know not but to the Apostles or those who though called by another name are yet in their stead as being best able to judge of these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every man judgeth well of the things he knowes and of these he is a competent judge What ever Governour hath this excellent spirit he is thereby enabled to bear all the weaknesses and waywardnesses all the murmurings and repinings of the people under them It is their business And therefore they ought not to domineer over the flocks so I would render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Castellio turns the words 1 Pet. 5.3 Gregibus imperantes domineering or Lording over the flocks Ut reges Gentium qui dominantur eorum like the Kings of the Nations who domineer and abuse their authority over the flocks as Vatablus explains Cleris Cleros vocat greges qui illis velut sortè gubernandi obtigerunt He cals those Cleros that is properly lots who happen unto them as it were by lot to be governed by them And it is the continued Metaphore or Allegory used by the Spirit of God 1 Pet. 5.2 3 4. Much less must they domineer over their faith as to enforce men to their opinions as to rule over their consciences The Apostle when most of all he improves his authority over the flock he most abominates all such dominion 2 Cor. 1.24 Not that we have dominion over your faith but are helpers of your joy for by faith ye stand They must leave the conscience free to God alone the Lord of it Gen. 9. v. 27. who alone perswades the heart Gen. 9.27 what some abuse to that end Compel them to come in Luke 14.23 Beside that it is unhandsome to cudgel men and force them to come to a Feast as the drift of that speech is to be understood the meaning of the word is by perswasive arguments to incline men to what they desire as may appear by comparing Luke 24.29 2 Kings 4.8 Acts 16.15 and other places But we need not further descend unto particulars The excellent Spirit of Christ which is known by the fruits of it Gal. 5.22 sufficiently qualifies all spiritual Governours And this Spirit is that due radical qualification which some zealous for the Government or rather the counterfeit of it believe not possible to be obtained in this life but Dolosè ambulant in generalibus wrap up their hidden meaning in general terms and instead of downright Scripture language that God puts his Spirit upon the Governours choose rather to speak in Conceptu confuso that Christ furnisheth these Officers with suitable qualifications for discharge of the office and work committed to them And since they nor have nor hope for that excellent Spirit how can they convey that spirit by laying on of their hands in Ordination Nihil dat quod non habet If they have not that excellent Spirit how can they give it by their hands to those whom they Ordain as the old Presbyters did S. Paul saith 1 Tim. 4.14 Neglect not the gift that is in thee which was given thee by prophesie by laying on of the hands of the Presbytery And ye read the like Exhortation Stir up the gift of God which is in thee by the putting on of my hands 2 Tim. 1.6 O my Brethren ye who are zealous of Christs government and discipline let us first sit down in the lowest room and yield our selves Disciples unto the Father Esay 8.16 and suffer our selves to be corrected by his discipline and to be instructed out of his law Psal 94.12 and thereby lead unto Jesus Christ and bearing his yoke his cross and patience that being made conformable unto his death we may be made partakers of his spirit his life and resurrection whereby we shall be enabled to bear the burdens of the weak and one anothers burdens whereby we shall be taught to rule our selves and so become Rulers and Governours of the Church of Christ So shall we be able experimentally to preach Christ warning every man and teaching every man in all wisdom that we may present every man perfect in Christ Jesus Col. 1.28 For this is the end why the Lord gives those his gifts unto men Apostles Prophets Evangelists Pastors Teachers and so Elders and Deacons for the perfecting of the Saints for the work of the ministery for the edifying of the body of Christ till we all meet or come into the unity of faith and acknowledgement of the Son of God unto a perfect man to the measure of the stature or age of the fulness of Christ The Lord vouchsafe that great grace unto us all He that gathered least Numb 11. v. 32 33 34. gathered ten Homers and they spread them abroad for themselves round about the Camp And while the flesh was between their teeth yet it was chewed the wrath of the Lord was kindled against the people and the Lord smote the people with a very great plague And he called the name of the place Kibroth Hattaavah because there they buried the people that lusted
In which words are these general parts 1. The Israelites provision for their flesh and satisfaction of their lusts 2. Gods wrath and vengeance on those who so lusted and so satisfied their lusts 3. The Burial and Monument of those who so lusted In the peoples provision for their lusts we have their two acts contained in two sentences 1. He that gathered least gathered ten Homers 2. They spread them abroad for themselves round about the Camp 1. In the former we must inquire First What they gathered Secondly How much 1. What they gathered ye read was what God sent ver 31. Quailes from the Sea 2. How much He who gather'd least gather'd ten Homers That we may know the quantity of the Homer we must know that there may be an adequation of all measures among all Nations it hath been the custome to measure by somewhat which in Nature varies not as artificial measures do or may do The Jewes therefore begin their measure of dry things Ab Ovo from an Hens Egge probably of equal quantity in all Nations The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Log contained 6 Eggs their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kab 4 Logs that is 24 Eggs. Their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satum 6 Kabs Their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3ª Sata which Epha is the nearest to our Bushel The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer contained ten Ephas Ezech. 43.11 We have now found the quantity of an Homer An Homer containes ten Bushels Every one who gathered least gathered ten Homers What a vast number of Quailes according to this account must every man gather He who gathered least gathered ten Homers that is one hundred Bushels of Quails That the Lord gathered together such a numberless number of Quails was miracle enough The Translators had not need to create any miracle to be wrought by the people And what would they do with them It would yet be another miracle that they should keep sweet until they were eaten Yet further if he who gathered least gathered ten Homers that is an hundred Bushels how many Homers gathered he that gathered most To put an end unto this disquisition we must know that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only that vast measure before mentioned but also an heap and in this signification we read the word used Exod. 8.14 which no doubt had been more fit for this place He who gathered least gathered ten heaps Take notice of mans large appetite whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie Homers those vast measures so called or only heaps it was too great a proportion for one man to gather ten heaps or Homers Make no provision for the flesh unto lusts The sense is full so Rom. 13. v. 14. and better expresses the Apostles meaning without two needless supplements For no doubt moderate provision may yea must be made for the flesh if the Apostle be constant to himself Ephes 5.29 Ephes 5.29 For no man at any time hath hated his own flesh but nourisheth and cherisheth it It is an honest speech of Seneca Fateor corporis nostri nobis insitam charitatem fateor hujus genere tutelam non nego indulgendum illi serviendum nego Epist 13. I confess we must favour our bodies but I deny that we must serve them And he gives reason there we ought not to live for our bodies sake but because we cannot live without our body Your business is about the Quails to provide meat for the body my business is about the Manna to provide spiritual nourishment for the soul Wo to me if I keep not under mine own body while I endeavour to nourish your soules And wo to you if ye overcharge your own and others bodies and neglect your own soules Wo to us all if we long for the Quailes and despise the Manna For Nimia carnis corporis cura magna animi virtutis est incuria too much care of the flesh and of the body is a great carelesness and neglect of the minde and vertue could the Philosopher say 2. They spread them all abroad for themselves Take notice of this peoples unbelief The Lord had made them promise of flesh for a whole moneth together ver 20. and they make provision every one for himself as if every day were a moneth He who gatherd least gatherd ten heaps how many gatherd they who gatherd most If we condemn this people how can we justifie our selves Our Lord commands us to pray for our daily bread and that we take no care for tomorrow what we shall eat and what we shall drink Yet our provision commonly made is for our childrens children to the third and fourth generation as if God were our God only and not the God of our seed Moses here presents us with an history of things done in that age which in after ages were and are done over and over There is in man an appetite that 's infinite which being implanted in mans nature by God himself it cannot be in vain And since the whole world and all creatures in it are infinite and cannot all of them latiate and fill an infinite desire it remains that either God made us this soul and this appetite for himself to fill or that it should be empty ever desiring and never satiated never satisfied and so that God should make it in vain which is absurd and contrary to that known rule that God and nature make nothing in vain Consider this O man And turn thine infinite desire toward the infinite God who alone can fill it This desire having lost its guide right reason which is subject to the law of God it rambles up and down among the creatures seeking here and there for satisfaction hunting like Esau in the field of this world for savoury meat Eccles 6. v. 9. which the wisdom findes only at home This is the wandring of the soul and the breaking of the spirit Eccles 6.9 In this scrutiny and search the Lord though forsaken yet forsakes not us but in our Wilderness he drops down his Manna his bread of life his Angels food his Word A food that hath in it the delight of every taste saith the Wiseman which yet the people despised 2. Gods wrath and vengeance on those who so lusted and so satisfied their lusts While the flesh was between their teeth the wrath of the Lord was kindled against the people c. The reason why the Lord smote the people with a very great plague may well be inquired into It seems to be contain'd in the first verse of this Chapter where it s said that the people were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quasi murmurantes Our Translators turn it in the Text The people complained but in the margent they were as it were complainers The meaning is they were like those murmurers and complainers described ver 4. the mixt multitude who went up with Israel out of Egypt The people had first complained and were punished with fire ver 1
2 3. and then the children of Israel returned and wept as the complainers did v. 4. For surely here was a twofold murmuring which Munster and others understand to be implyed by the two Nuns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inverted And indeed the vulgar Interpreter seems to be mistaken and they who follow him for he hath left out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reversi sunt they returned and wept which clearly proves a second murmuring beside the former mentioned v. 1. Yea we read of two punishments and therefore the sin was twofold This later murmuring was the cause of Gods smiting They murmured for want of flesh But there was a greater provocation of Gods wrath then the bare murmuring for want of flesh viz. unbelief They thought that the Lord was not able to give them flesh notwithstanding all the miracles which this unbelieving and murmuring people confessed he had wrought for them The 78 Psalm v. 18. 22 is a clear Commentary on this text Wise men who read Stories that they may profit by them they look especially at three things 1. The act done 2. The counsel and advise upon which it was done 3. The issue and event which came upon the doing of it Ye have heard of the two former which are murmuring and tempting the power of God and that for the satisfaction of their greedy appetite Ye have both together Psalm 78.18 They tempted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strong God and desired meat for their lust Their Belly was their counsellour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fat paunch produceth commonly a lean wit Now what came of their lewd action and foolish counsel The wrath of the Lord was kindled against the people and the Lord smote the people with a very great plague Take notice what issue evil actions and foolish councels have The Apostle not without just cause calls lusts deceitful Prov. 12. v. 5. Ephes 4. So true is that of the Wiseman That the counsels the subtil counsels of the wicked so our Translators render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 1 5. wise counsels are deceit Prov. 12.5 deceitful and destructive to their authors as here to the mixt multitude especially who fell a lusting or lusted a lust v. 4. and fell by their own counsels according to Psal 5.10 And that of the old Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ill counsell's worst for the author of it The Athenians sent to inquire of the Oracle what would become of the Peloponesian war The answer of the Oracle was Thucyd. lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doriacum en aderit sacrum cum peste duellum The Dorick war shall come and plague with it Apollo was not in vain called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only from his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his oblique circle but also because he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give oblique and doubtful Oracles This Oracle the Priest so pronounced that the effect of the war might be understood either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famin or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pestilence The Athenians understood it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famin whereupon they stored their City with all provisions which the countrey round about could afford whereon they fed gluttonously and riotously and seeking so to avoid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the famin by their vain counsel they brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pestilence amongst them The Lord be pleased in mercy to avert the like dreadful effects of our gluttony and excess for which we are notorious among all nations our rioting and drunkenness our chambering and wantonness our strife and envie Note hence how wisely and gratiously the Lord tempers his judgement with mercy When the people had despised Manna and desired flesh that he might punish the wicked and the seducers among them ver 4. by their lusts and satisfie the desires and withal inform the understandings of those who were in their simplicity deceived he gave them what might intimate some spiritual thing unto them He gave them not the flesh of wilde beasts nor four footed beasts He gave them fowles of heaven that they might rather meditate on heavenly things then earthly rather spiritual things then corporal He gave them Quails which foresee the Winter and flie away as the Stork and other fowles do that so his people might foresee and avoid the judgement of the Lord as the Prophet applyes it Jer. 8.7 3. The burial and monument of those who lusted He called the name of the place Kibroth Hattaavah because there they buried the people that lusted Sin ordinarily leaves a stain and gives a name to the place where it was committed Examples are obvious Massah Meribah Taberah c. because there they buried the people that lusted The people populus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here singular who they were are here explained by the following word viz. who lusted which word is plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lusters So that the Lord put a distinction between the just and unjust as the righteous Judge of all the world Gen. 18. Which our Translators here confound The words were more distinctly to be rendred thus There they buried the people the lusters or those who lusted Labour not for the meat that perisheth but for the meat that endures to the everlasting life John 6. Post concupiscentias tuas non eas Follow not after thine appetites saith the Wise man lest they make thee a scorn to thine enemies That 's the Wisemans reason to which we may adde that of the text lest they bring the wrath of God upon thee Which is the Apostles use which he makes of it 1 Cor. 10. v. 6. These things saith he were our examples to the intent that we should not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lusters or desirers of evil things as they also lusted 1 Cor. 10.6 O let us timely mortifie and kill and bury our lusts lest we die in our sins and be buried in them as these lusters were And Miriam and Aaron spake against Moses Numb 12. v. 1. because of the Ethiopian woman whom he had married for he had married an Ethiopian woman And they said hath the Lord indeed spoken only by Moses Hath he not spoken also by us and the Lord heard it Aaron indeed spake against Moses yet our Translators here have done him some wrong in joyning him with Miriam in this detraction as equally faulty with her as indeed he was not as appears by the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Feminin she spake So that to do Aaron right the words are to be thus ordered And Miriam spake also Aaron against Moses For in that order the words are placed in the Hebrew So likewise in the Vulgar Latin Locutáque est Maria Aaron And Miriam or Marie spake and Aaron The Spirit of God intimates that Miriam first offended and drew her brother Aaron into the same sin Thus Eve first sinned then Adam the Serpent prevailing with the weaker vessel And to be first
elsewhere and the Spirit of the Lord shall rest upon him the Spirit of wisdom and understanding the Spirit of counsel and might c. 2. This new spirit is said to have been with Caleb that is for his help so what we read Jos 1.17 The Lord thy God be with thee the Chald. Paraph. turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord thy God be in thy help to help with counsel so what we read 1 Kings 1.8 they were not with Adoniah the Chald. Paraphrast hath they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his counsel To help with might and strength so where Job saith I know this is with thee the LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou canst do all things Job 10.13 Thus the Lord promiseth to be for strength to them who turn the battle to the gate Esay 28.6 Whence we may take notice that 1. All men are acted by one spirit or other which is with them acts and leads them in their different wayes 2. All who walk toward the land of holiness are lead by Gods good spirit Psal 143.10 which either 1. initiates and enters us in Gods way as the spirit of bondage and fear Rom. 8 15. Or 2 the spirit of faith and power which goes and leads on towards the accomplishing and fulfilling of our journey 2 Cor. 4.13 And this is the spirit of power Or 3. the spirit of love 2 Tim. 1.7 which brings us home and is the perfection it self for he that dwelleth in love dwelleth in God 1 John 4.16 3. The Lord observeth by what spirit we are lead he took notice of the ten false and lying Spies how they were acted by the spirit of unbelief and disobedience Numb 14.22 He saw also that Jehoshua and Caleb were lead by another spirit All men may observe our outward motions actions words which because most men have learned that abominable Art of Seeming possibly may not proceed from a right principle For although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word anagrammatize one the other and the latter is interpreter of the former and Caleb saith I return'd word to Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josh 14. v. 7. according to what was with my heart Josh 14.7 whereby he gives a notation of his own name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caleb Secundum cor according to the heart and although out of the abundance of the heart the mouth speaketh yet our Lord who knowes the hearts of all men took notice that some who were evil yet spake good things Wherefore since the word that essential word Christ is quick or rather living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Vivus and powerful or rather operative Hebr. 4. v. 12 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sharper or more cutting rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then any two edged sword or above every two edged sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and piercing even to the dividing asunder of the soul and spirit the joynts and the marrowes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a discerner of the thoughts and intents of the heart neither is there any creature that is not manifest in his sight but all things are naked and opened unto the eyes of him with whom we have to do or rather concerning whom is our speech so the Vulg. Latin or unto whom is our account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O how needful is the Wisemans counsel Keep thy heart above all keeping Prov. 4.23 and that of the Prophet Take heed to your spirit Prov. 4. v. 23. Malach. 2.16 1. This justly reproves the timerous and cowardly spirit of many who pretend to that other and new spirit of Caleb as if they were called chosen and faithful Revel 17.14 yet yield themselves to be beaten and buffered by Satan and are overcome by every foolish and hurtful lust which fights against the soul Who boast as if they were Christians and were acted by the other the new spirit yet are indeed as yet under the spirit of fear and bondage Let such as these think sadly of what the Apostle saith Rom. 8. v. 9. If any man hath not the spirit of Christ he is none of his or rather this man is not hâ—s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Calebs example as justly reproves the proud and presumptuous spirit of those who in their own strength strength of imagination which they call faith go against the spiritual enemies like those Numb 14.40 45. or those Acts 19.13 16. and with like or worse success What an honourable testimony does the Lord give of Caleb here That he was his fervant that he had a anew another spirit And was it written for his sake alone that he was the Lords servant and that he had another a new spirit Is' t not worthy our holy ambition is it not a patern that may excite and raise our most industrious imitation How else were all things our examples O thou Israel of God! How great an honour is it to be a servant of the great God! The honour of the servant ariseth with his Lord. Such was theirs who being asked who they were return'd this answer we are the servants of the God of heaven and earth Ezra 5.11 How necessary is that other that new spirit without which Israel cannot prevail without which a Christian is not truly so called Rom. 8.9 We have as great need as Caleb had of another a new spirit Yea have we not more need since our enemies are spiritual and therefore more mighty Esay 31.3 Are not the inhabitants of the holy land who keep possession against us exceeding numerous and strong even manifold transgressions and mighty sins Are not their Cities walled and great even the strong holds of Satan the strong man that keeps his palace even strong imaginations or rather reasonings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 10. v. 5. Are not the sons of Anac there does not pride 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compass many like a chain Psal 73.6 That 's Anac And are there not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruling and reigning lusts Lords that rule over us Esay 26.13 Are there no Amalekites no glozing and flattering tongues which lick up the people they are the Amalekites that gainful shop-sin which makes London called Lick-penny that 's Amaleck that licks up and devours the people But come we to the following point wherein there is more difficulty The Lord saith of Caleb He fulfilled after me An harsh expression wherein somewhat must be supplyed For our better understanding of these words let us inquire what is here meant by fulfilling and how Caleb may be understood to fulfil after the Lord. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn He hath followed me fully So Tremellius Plenè secutus est me and he tells us in the margent that in the Hebrew it is implevit ire post me he hath fulfilled to go after so Pagnin and Munster in the text and Diodati Luther
So his will is that we love one another as he hath loved us and the like is to be understood of other duties 7. Hence it appears that the will of God revealed unto men is a rule of their life and is not only positive as that whose goodness depends only upon the authority of God and therefore good only because God commands it as the ceremonial law is therefore holy because it is commanded of the most holy God But the law of God to be fulfilled by us is therefore commanded by God because it is in it self and in its own nature holy just and good and such as God the Father himself practiseth Jer. 9.24 that which the Son of God fulfils after him that which the holy Angels fulfil after the Son of God Psal 103.20 Ye Angels mighty in strength who do his commandments hearkning to the voice of his word That which all believing and obedient men fulfil after God This is that righteousness which David saith is an everlasting righteousness And these are the words of God which are for ever setled in heaven Psalm 119.89 So that they who think slightly of the Commandments of God as if they were arbitrary and left to our discretion to be fulfilled or left undone they fouly deceive themselves and that in a matter of the greatest weight since God himself the Son of God all good Angels all good men have fulfilled after God what God himself hath done So that when men neglect to fulfil after the Lord and rather fulfil their own lusts they fulfil after their father the devil and his son of perdition through the spirit of errour O ye servants of the Lord who are of another of a new spirit the spirit of faith and courage let us fulfil after the Lord let us fulfil the will and word of God after him That which much hinders this important duty is a prejudice conceived against it We have been wonted unto such doctrine as mákes void the law of God as if Christ had so fulfilled the law of God for us that he fulfilled not the same in us which is contrary to his own assertion Matth. 3.15 and 5.17 20. and his Apostles Rom. 8.3 4. 2 Cor. 7.1 Col. 4.12 and many other Scriptures We conceive this fulfilling our Lords word and will a strange business and that which is every where spoken against Esay 53. v. 1. This is no other than was foretold by the Prophet who hath believed our report or our hearing or doctrine what we have heard of God and to whom is the arme of the Lord revealed The Prophet Esay 53.1 2. gives a probable reason of that unbelief in Christ the mighty Arm and power of God because he shall grow up before him as a tender plant or sprout and as a root out of a dry ground Such are the first appearances of divine power not considering that through faith Hebr. 11. v. 34. Phil. 4. v. 13. believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of weakness they have been inwardly enabled and impowered so that they are able to do all things through Christ who inwardly enableth them as the Apostle saith I am able to do all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through Christ inwardly enabling me We may observe throughout the Scripture that God and and his truth and power hath been ownd but by very few in comparison of the erroneous world yet ought not this to dishearten such as have Calebs other new spirit they ought rather to be strong in the faith and observe what Caleb saith Josh 14.8 My brethren that went up with me Jos 14. v. 8. made the heart of the people melt but I fulfilled after the Lord my God Josh 14.8 So we read that one of Davids Worthies stood his ground when the weaklings fled 2 Sam. 23.11 12. And this power and strength of God every believer ought to shew forth in himself to his generation as David prayed O God Psal 71. v. 18. forsake me not until I have shewed thine Arm to this generation thy power to every one that is to come Psal 71.18 This is the extent of our obedience the accomplishment of the whole will of God and therefore it s required that it be fulfilled if it be not its empty and made void Beside the Lord himself fulfils his whole will and that is it which we must fulfil after him even to jots and tittles Unless it so be I know not how our Lord will be understood to reason with his Disciples and us Matth. 5.17 18 19. where our Lord having said that he came to fulfil and that not one jot or tittle should pass from the law till all be fulfilled he thence infers whosoever therefore shall break one of these least Commandments and shall teach men so he shall be called least in the kingdom of heaven Wherefore lest we mistake there is full as much obedience required of us under the Gospel as was required of those who lived in the time of the law if not more also And well may such exactness be required of us since there is more divine light strength and power vouchsafed unto us under the Gospel then was to them under the law Yea and the example of the Son of God in our flesh evidently proves that the same life of Christ may be manifested also in our mortal flesh 2 Cor. 4.10 11. But not by our own power O no 1. Trust not in our own strength It s said of all these Spies Numb 13.3 All these were men that is valiant men Numb 13. v. 3. as the Jewes understand that phrase in it self All those who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are men in some estimation saith Rabbi Salomon Their strength and valour is here intimated to be no other then impotency and weaknesse when it rests in it self Great men they were and wise and mighty and rich being the Heads and Governours of the people But thus saith the Lord let not the wise man glory in his wisdom nor let the mighty man glory in his might let not the rich man glory in his riches but let him that glorieth glory in this that he understandeth and knoweth that I am the Lord who exercise loving kindness judgement and righteousness in the earth for in these things I delight saith the Lord Jer. 9.23 24. 2. Trust in the Lord. So David puts both together trust in the Lord and do good We finde very often Jehoshua and Caleb joyn'd together and not without good reason Jehoshua is a divine compound of the great Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord the Saviour And although he were before called Jehoshua Exod. 17.9 by anticipation yet Moses first named him Jehoshua the Lord the Saviour in order to this expedition of searching the land and bringing word back again Numb 13.16 Jehoshua therefore was with Caleb the Lord the Saviour was with the hearty and couragious man and he enables
us to fulfil all righteousness as S. Paul saith of the true Jehoshua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am able or strong to do all things through Christ who inwardly enableth me as was shewen before Phil. 4.13 4. Caleb had been in the land Caleb was one of the Spies who were to give testimony concerning the land It was therefore necessary that they should have been there Doth this concern Caleb alone that he went into the land or doth it concern us and others as well as Caleb Surely there is a spiritual land of peace and rest a better and heavenly countrey Hebr. 11.16 It is called the Lords land yea the Lord himself is so called Esay 33.21 That land which the meek inherit Matth. 5.5 In the New Testament this true land of peace and rest is understood by the everlasting life the promised inheritance salvation the kingdom of God and many the like As Caleb entred into this spiritual land so likewise do all believers Hebr. 4.3 We who have believed do enter into rest and the like v. 10. As Caleb and the other Spies entred and searched the holy land and brought report unto Moses even so the believers and obedient ones who have entred the spiritual land they report unto the Congregation what they have seen and heard 1 Pet. 1.10 11. Who ever is a spiritual Spy who makes report how good the holy land is its necessary that he have been there that he may speak upon his own knowledge as our Lord saith to N codemus John 3.11 Verily verily I say unto thee we speak what we do know and testifie what we have seen 1. This may justly give check to the over-forwardness of too hasty novices who speak much of the holy laud the heavenly countrey and the kingdom of God whereof they have no experience they were never there Qui non est expertus pauca recognoscit he that hath no experience knoweth little Ecclus 34.10 And therefore in reason he should speak but little A young man discoursing largely of the World abroad especially of the lesser Asia one present asked him whether he had ever been at Sigaeum a Town there which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it has the name from silence when he answered no I thought so quoth the other for there you might have learned to hold your peace concerning things whereof you have no knowledge O how many are there liable to this reproof who speak much out of their hear-say memory or reading who can say little or nothing out of their own experience 2. But much more are they to blame who had been in the holy land and had eaten of the fruit of it yea and brought of it unto the Congregation and gave testimony that it was a land flowing with milk and honey Numb 13.27 That it was a good land which the Lord our God doth give us Deut. 1.25 This was the common Veredict of the twelve men even of all the twelve Spies yet when the people believed not but rebelled against the Lord and murmured then ten of those Spies to humour and please the people brought up an evil report upon the land Numb 13.31 32 33. Deut. 1.26 27 28. Surely since all things befel that people as types 1 Cor. 10. v. 11. and were written for our admonition on whom the ends of the world are come there are some without doubt who in these times of the Gospel answer unto these types as the truth of them And therefore how much more are these false Spies to blame who have been in the holy land and tasted the gift Hebr. 6.4 5. that which is heavenly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have been made partakers of the holy Ghost and have tasted the good word of God and the powers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the age to come whereby was signified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time of the Messiah whereof he is the father Esay 9.6 Yet even these men to please the people or out of self-love to preserve a good report of themselves among the people as Oxthodox or pretious men they discourage or rather melt the hearts of men affirming Deut. 1. v. 28. that their enemies are too strong for them and that it is impossîble to overcome them 4. The Lord saith of Caleb I will bring him into the land whereinto he went Caleb must fight and by fighting must cut his way into the holy land yet the Lord saith I will bring Caleb into it The Lords promises exempt not men from their utmost endeavour to perform their duty Yea although the Lord adde his oath unto his promises that he will bring us into the holy land yet unless we be obedient and fulfil after him we shall not come into the land Deut. 8.1 All the Commandements which I command you this day shall ye observe and do that ye may go in and inherit the land The Lord hath made promise unto their fathers yea he hath sworn that he will give his people the land T is true yet this promise this oath supposeth our obedience yea it forcibly infers it Hebr. 6.12 Be not slothful but followers of them who through faith and patience inherit the promises What is the Apostles argument the Lords oath as it followes in the next words For when God made promise to Abraham because he could swear by no greater he sware by himself c. So S. Paul having assured the Corinthians that God would be their father and they should be his sons and daughters c. So far is it that his promise should secure us and make us negligent that indeed the Apostle useth these promises of God the more to excite us to our obedience having these promises dearly beloved let us cleanse our selves from all pollution of flesh and spirit and perfect holiness in the fear of God 2 Cor. 6.18 and 7.1 The Lord saith not that he will enforce or compel Caleb to enter into the land The word is of very large use which here and for the most part signifies to lead into The Lord compels not any man to be happy forceth no man to inherit his heavenly kingdom He leads Caleb into the land he drives him not No nor his seed Of whom the Lord saith 5. Calebs seed shall possess it Wherein we must inquire 1. Who are Calebs seed 2. What it is for Calebs seed to possess the land 1. The seed of Caleb are either his off-spring according ing to the flesh or according to the spirit 1. According to the flesh we read that Caleb had three sons Iru Elah who had also his son Kenaz and Naham 1 Chron. 4.15 and one daughter Achsah Josh 15.16 These were the seed of Caleb according to the flesh 2. What was the seed of Caleb according to the Spirit By the spiritual children and seed of men we understand such as are like them in their mindes wills dispositions actions wills or good wills Thus they are the seed of Abraham who walk
is their base fear and unbelief The Lord expects that men should reason à pari from like reason the most natural argument God hath wrought these signes and wonders for me therefore he is able to do the like and therefore he will do it because he bath promised so to do Thus valiant David argued 1 Sam. 17.37 God that delivered me out of the paw of the Lion and out of the paw of the bear he will deliver me out of the hand of this Philistine So S. Paul reasons I was delivered out of the mouth of the Lion And the Lord will deliver me from every evil work and will preserve me unto his heavenly kingdom 2 Tim. 2.17 18. And so he reasons in behalf of the Philippians Phil. 1. v. 6. being confident or having been perswaded of this very thing that he who hath begun a good work in you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perficiet will thorowly finish or perfect it until the day of Jesus Christ Phil. 1.6 The timerous and cowardly hearts of men will not suffer them to reason thus Therefore their base fear excludes them out of the holy land Revel 21.7 8. He that overcomes shall inherit all things and I will be to him a God and he shall be to me a son Revel 21. v. 7.8 But to the fearfull and unbelieving and abominated ones and murderers and whoremongers and sorcerers and idolaters and all lyars these have a portion but not in the holy land no but their part or portion is in the lake that burneth with fire and brimstone which is the second death How easily is the heart broken off from God by hope and trust in any creature St. Paul well knew this and therefore warnes Timothy charge them that are rich in this world that they be not high-minded nor trust in uncertaine riches or as in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in divitiarum incertitudine in the uncertainty of riches but in the living God 1 Tim. 6.17 If they trust in riches if they be joynd to them they are broken off from the living God They cannot serve God and Mammon And therefore David blaming such man saith he walketh in an image Surely they are disquieted in vain He heapeth up Psal 39.6.7 and knoweth not who shall gather them And now Lord what wait I for my hope it self is in thee Psal 39.6 7. Such an heart-breaker is sorrow Prov. 15.13 By sorrow of the heart the spirit is broken For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 7. v. 10. that sorrow that is according to God worketh repentance to salvation not to be repented of but the sorrow of the world worketh death 2 Cor. 7.10 It breakes the spirit off from the God of life But delight and pleasure in any seeming present good O how violently and suddenly it breakes off the heart from the chief good Unto such an one the Lord speaks in the judgment Psal 50.16 Psal 50. v. 16 17 18. 17 18. Thou hatest instruction disciplin or correction and hast cast my words behind thee How comes this to passe If thou sawest a thief what ever temptation comes to steal away the heart then thou consentedst or wert delighted or pleasedst thy selfe with him and thy portion is with the adulterers For the heart goes a whoring after the eyes Num. 15.38 and the lustfull man becomes patranti fractus ocello His lascivious eye breaks off his heart from the most holy God and melts it into weakness Reuben the beginning of Jacobs strength the excellency of dignity and excellency of power by this means becomes unstable and weak as water Gen. 49.3 4. Of this Apostasie the Lord complains Ezech. 6.9 I am broken with their whorish heart which hath departed from me O Israel Haec fierent si testiculi vena ulla paterni viveret in nobis Would these things be if the spring of holy life so vigorous in our holy Fathers Abraham Isaac and Jacob were derived unto us O Israel Thy God hath never broken his promise with thee he is the faithful God who keepeth covenant mercy with them that love him and keep his Commandements to a thousand generations Deut. 7.9 But thou hast broken promise and covenant with thy God many fourty dayes as this people in the Text did yea many of us more then fourty years Wherefore return O Israel unto the Lord thy God for we have fallen by our iniquity Hos 13.1 and may most justly expect a proportionable punishment for our sins who knowes how soon unless it be prevented by a proportionable humiliation and repentance As when Jonas had proclaimed from the Lord yet fourty dayes and Nineveh shall be destroyed Jonah 3.4 See what effect this wrought ver 5. The people of Nineveh believed God and proclaimed a fast and put on Sackcloth from the greatest of them even to the least of them Nor do I doubt if I may speak a word in season on this Quadragessima Sunday as it has been anciently called but we have altogether as reasonable grounds for a Quadragesimale Jejunium a fast of fourty dayes as the Ninivites had When ever it was or by whomsoever it was first instituted sure I am he wanted not a patern in the holy Scripture Our Lords example unto us is above all other who fasted fourty dayes and fourty nights Matth. 4.2 which was prefigured by Moses Exod. 34.28 and Elias 1 Kings 19.8 who appeared with him in his transfiguration Matth. 17.3 What if we produce a downright precept of Christ for Christians fasting Ye shall finde it recorded in three of the Evangelists Matthew 9.14 15. Mark 2.18 19 20. Luke 5.33 34 35. where the Disciples of John and of the Pharisees move this question to our Lord why do the Disciples of John and of the Pharisees fast but thy Disciples fast not Our Lord answers this question 1. Why for the present his Disciples could not fast They were children of the Bride-chamber and as yet the Bridegroom was with them therefore they could not fast 2. He gives command to his Disciples for after-time that they should fast and gives reason for it The dayes shall come when the Bridegroom shall be taken away from them and then shall they fast in those dayes We read no where that our Lord ever repealed or annulled this precept This precept therefore must stand firm at least while the reason of it stands firm Let us therefore inquire concerning the marriage between Christ and his Church and whether the heavenly Bridegroom be with us yea or no There were three special times observed in marriage not only among the Romans Lacedemonians and other nations but also among the Jewes 1. of espousing and betrothing when the stipulation and promise were mutually made between the Bridegroom and the Bride whence the names of sponsus and sponsa and our English word Wedding from the Dutch Medden to promise this time the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is the time of
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
errour of Balaam for reward and perished in the gain-saying of Kore Yea these Grand-fathers of iniquity as they served the Father of lies in their own respective generations so they were in after-times as it were revived and born again yea and in our times live again There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a regeneration of them who corrupt and infect the people as they formerly did They know the peoples humour well and the people theirs and so they claw one another Jer. 5. ult Of such also the Apostle speaks 2 Tim. 3.8 9. As Jannes and Jambres withstood Moses even so these resist the truth 2 Tim. 3. v. 8 9. men of corrupt minds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrupted according to the minde of no judgement concerning the faith But they shall not proceed very much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For their madness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be manifest unto all as that of theirs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also was By which words S. Paul shewes plainly that these who in the times wherein they are said to have lived and deceived the people the same should have their times again wherein they should deceive the people again For as David Elias and others have had their times in the flesh to teach the people and instruct them in the truth of God as also their times in the spirit Thus David in spirit must serve an after-generation Ezech. 34.23 and John the Baptist is Elias as he who came in the spirit of Elias Luke 1.17 So on the contrary Cain and Balaam and Korah and Dathan and Abiram and Jannes and Jambres have had their times in the flesh and must have their times in the Spirit also to serve him who deceives the nations And there is good reason for this circle and resolution 1. Satan is a lyar from the beginning and a great Apostate and he is the same he ever has been heretofore as subtil as malitious as operative and active according to the power permitted unto him read 2 Thess 2.8 9. Revel 13.11 12 13. 2. False Prophets and schismatical Teachers acted by this lying spirit flatter the people whom they call blessed Esay 3. v. 12. and so cause them tolerre and swallowed up the way of their narrow paths and seduce them into the broad way Thus the conspirators tell Moses and Aaron that all the congregation was holy and the Lord was among them Numb 16. v. 3. And the people is as easily brought into a good opinion of themselves as they are prone to revolt 3. God himself hereby tryes the people Deut. 13.3 and punisheth their leaders by putting a lying spirit in their mouthes 2 Thess 2. v. 10 11. 1 Kings 22 23. And the people because they received not the love of the truth that they may be saved even for that cause God sends them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the efficacy or operative power of errour that they should believe a lie c. 2 Thess 2.10 11. And this the Lord doth that the truth in these last times might answer to the types of the former For so Cain was a patern and father to all Apostates from God their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their guide and leader who made a broad way for all his followers to walk in For so ye read of the way of Cain Jude v. 11. And Balaam the oldness corrupter and devourer of the people as his name signifies he hath his followers even those who bring the people into bondage who devour them who take of them 2 Cor. 11.20 And Korah Dathan and Abiram have those of their issue who plead antiquity old customes of the Church and ancient Fathers to patronize and father their schisms heresies and errours But as the impiety of Korah was most notorious who withdrawing himself and betaking himself apart by his lewd example and seditious counsel won upon the Princes and the people so was the piety of the sons of Korah most notable with whom nor authority of the Princes nor example of the multitude nor the most endeering relation nor honour nor dignity nor seeming obligation of gratitude toward their parents could prevail so far as to make them sin against their God Nor was this piety toward their Father in heaven lost or unrequited For when their father upon earth with his name and family according to his earthly desires and designes was swallowed up of the earth their heavenly Father gave them a lasting name a name of renown which stands upon record in holy Scripture in eleven Psalms most of them consolatory bearing in their titles The sons of Korah for Samuel the Prophet and Heman the singer were of Korah's posterity 1 Chron. 6.33 A memorable example and powerful encouragement unto thee O thou Israel of God to call no man Father upon earth since one is our Father in heaven of whom the whole family in heaven and earth is named Ephes 3.15 Patrizate Be ye followers of God as his dear children depart from the tents of your wicked parents and touch nothing of theirs lest ye be consumed in all their sins Numb 16.26 Come out from among them and be ye separate saith the Lord and touch no unclean thing and I will receive you and will be a Father unto you and ye shall be my sons and daughters saith the Lord Almighty 2 Cor. 6.17 18. And behold the Rod of Aaron for the house of Levi was budded Numb 17. v. 8. and brought forth buds and bloomed blossoms and yielded Almonds The Lord in these words determins the difference between the Rebels of the Tribes of Levi and Reuben and the faithful and obedient of the house of Aaron Herein I except against the translation of three words 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they turnd a Rod. Which although in the latitude of the word it may so signifie yet in this place of Scripture the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot conveniently be so rendred but rather a staff such as the Princes of the people in their several Tribes were wont to carry as an Ensigne of their place and authority Numb 21.18 Which yet was not proper to the Princes of Israel but common also to the Governours of other nations as to the Moabites Jer. 48.17 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bear a Staff is put among the characters of a Magistrate saith Theophrastus So Homer speaks of a Magistrates staff Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now again the Grecian Judges bear it the staff in their hands as also they who have received lawes from Jupiter And the ancient custom of this nation is well known that the Lord Chamberlains and other great Officers of the kingdom have been wont to carry white staves the Ensignes and tokens of their high places of authority Beside the use of the Rod is for correction 1 Cor. 4.21 shall I come to you with a Rod or with the spirit of meekness But the staff is for supportation
〈◊〉 〈◊〉 〈◊〉 〈◊〉 wine and oyl shall not be rich and elsewhere 4. More especially in the place before us as also ver 17. the Lord requires the first fruits as of other creatures so of oyl and wine and consequently the newest of them as of every opening of the matrice of all flesh verse 15. as the firstlings of cattle verse 17. The firstling of a Cow or the firstling of a Sheep Numb 18. v. 17. or the firstling of a Goat thou shalt not redeem What here the Translators turn a Cow is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that 's a Bull or Bullock for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew according to the Chaldee Idiom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek and in Latin Taurus a Bull or Bullock And so they themselves render Deut. 33.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Primogenitus bovis ejus the firstling of his Bullock Howbeit they are not alone in this mistake for the French Spanish and Italian Translations as also one of our English render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here a Cow which is a Bull. All the other Translations that I have seen the Chaldee Latin English High and Low Dutch render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either a Bullock or Ox. Which I suppose they understand not as in English it s commonly taken for a guelt Bull. For so their absurdity were little less then the other but according to the latitude of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Latin Bos which reacheth to the whole kinde Besides as for libbing or guelding the male cattle the Jewes had no such custome of mangling any beast or if any were so used they reputed it as a blemished beast and unlawful to be offered up for a Sacrifie as I may shew hereafter if the Lord will Meantime we hence learn that the Lord requires the best and first fruits of all whereof I shall have shortly a proper occasion to treat and it is no doubt most reasonable that Prima primo danda Optimóque optima that the first and best be given to him who is the first and best yea rendred rather then given since no good befals any one of us which we receive not from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every good and every perfect gift is from above James 1. v. 17. and cometh down the Greek word is in the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 descending from the Father of lights And therefore all things what ever we are said to give unto God are rather from thankfulness then from bounty and that thankfulness is given by him also David speaks home to this purpose in few words Who am I and what is my people 1 Chro. 29 v. 14. that we obtain strength to offer willingly after this sort for all things are of thee from thine hand we give unto thee 1 Chron. 29.14 Hereby he thankfully acknowledgeth that he and his people had dominium sui actûs their power of giving willingly to God from God and what they return to him they first receive from him which he proves because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emphatically all things are from him and through him and to him are all things To him be glory for ever Amen Rom 11. ult And the Priest shall take Cedar-wood and Hysop Numb 19. v. 6. and Scarlet and cast it into the midst of the burning of the Heifer These words contain mostwhat the ingredients of the Sin-water whereof I have spoken somewhat on Numb 8.7 or water of separation so called v. 13. of this Chapter whereof the Lord in this Chapter delivers unto Moses the composition and use of it What is here turnd Hysop I believe is mistaken for another plant or herb Which question although I shall upon the whole matter leave to the learned Physitians and Herbarists to determin yet since it comes in my way and its proper to my business viz. to endeavour the amendment of our last English translation and since the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew is often turnd Hyssop by our Translators I shall desire their leave to enquire a little into it and to shew my reasons for my dissent from them herein 1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezob whereof mention is so frequently made in Scripture under the name of Hyssop seems to differ from that herb known by that name almost toto genere as much as a tree differs from an herb For so it s said of Solomon that he spake of trees from the Cedar tree that is in Lebanon even to the Ezob that springeth out of the wall 1 Kings 4.33 Where the Scripture puts Ezob what ever it is among the trees A tree therefore it is and therefore Hyssop it cannot be For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is a name common to all trees but not to herbs such as Hyssop is well known to be For herein beside other distinctions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tree may be differenced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an herb that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of a woody and strong substance whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an herb is weak and tender and so called when it first growes out of the earth but when it is growen it s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which containes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grass Potherbs Corn Pulse Of the two former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses speaks Deut. 32.2 My received doctrine shall drop as the rain Deut. 32. v. 2. my speech shall distil as the dew as rain upon the tender herb and drops upon the grass Such a difference between an herb and a tree our Lord intimates in his parable of the mustard seed which when it is growen is the greatest among herbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and becometh a tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 13.32 On which place Tremellius relates a story out of the Talmud of one Simon the Son of Halaptha who said he had in his Farm a mustard plant so great that he could climb up to the top of its boughes as it were upon a fig-tree He adds another story to the like effect whereby he confirmes the protasis of our Lords parable 2. The grownd o◠their judgment who affirm Ezob to be all one with Hyssop is the likeness of their sounds which yet are not so like but that they may have as broad a difference between them as there is between a Woolf and Vulpes a Fox and between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Goose and an Hen and many like effects of the Confusion of tongues And a like similitude manifestly deceived and unposed upon our Translators when they rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anethum Annise Matth. 23.23 Wo to you Scribes and Pharisees Hypocrites because ye pay tithe of mint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and anet or dill which ours render Annise Mat. 23. v. 23. being
of wicked men Wisd 2.21 22. Their own wickedness hath blinded them As for the mysteries of God they know them not neither hoped they for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the wages Wisd 2. v. 22. as Ours turn it which is the hirelings hope but which is the hope and expectation of the childe the reward of righteousness or holiness nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esteemed the honour of blameless souls For these on like reasons this people had a slight opinion of their Manna and called it vile base or contemptible bread Whence we may take notice that Etiam optima pessimi maxima minimi possin◠aestimar◠that even the best and greatest things may be worst and least esteemed The Manna the food of Angels Wisd 16.20 is here accounted vile and despicable bread Yea Christ himself who is the true bread which comes down from heaven is slighted and undervalued 2. They testifie their disaffection or ill affection answerable to their slight opinion and say Our soul loathes this vile base contemptible bread By the soul is commonly understood the verson but because anima or animus cujusque is est quisque every mans minde or soul is himself or the best part of himself when affections and actions are attributed unto the soul surely they are understood to be more intense and more vehement as when the Lord saith my soul shall abhor you Levit. 26.11 and Zach. 11.8 my soul loathed them the same word is there used which is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to loathe For the word signifies largely the passion or affection of Aversation and that in extremity and therefore the Greek Interpreters turn the word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abhor and abominate Levit. 20.23 And here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be extreamly offended withal And being here applyed to food as bread it signifies the greatest aversation as of loathing and abhorring which is expressed by Nauseare when the stomach is turnd and a man is ready to vomit Thus disaffected were the people to their Manna their spiritual meat If we inquire into the reason of this we have it before in their slight opinion Or indeed their vitious appetite corrupted their judgement and opinion as they themselves speak-out Numb 11.5 6. We remember the Fish which we did eat in Egypt freely the Cucumbers and the Melons and the Leeks and the Onions and the Garlick But now our soul is dryed away there is nothing at all beside this Manna before our eyes O what a perverse judgement what a vitious appetite hath the carnal man what a false estimate in regard of spiritual and heavenly things How hot and eager is he toward the earthly how lunt how cold yea how contemptuous is he toward the heavenly See both these in Edom in him who is as a father and patern of earthly and carnal men whom degenerate Israel here followes As soon as Esau sees the Lentil Pottage Gen. 25.30 he cryes out Feed me Gen. 25. v. 30. I pray thee with that red that red Our Translators mention it but once and so lose the elegancy in the Hebrew His appetite was so violent he had not the patience to stay the naming of it and having bought it he flies presently upon it with such an impetuous appetite Homer as often describes in good fellowes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lust sharp-set and without curb of reason and the fear of God renders a reasonable man an arrant unreasonable beast As for the spiritual and heavenly good things the earthly man hath no esteem of them at all We may perceive this in Esaus despiciency and contempt of his birthright which he betrayes in that which they call Notoreïtas facti the notoriousness of the fact it self in that he undervalued it and sold it at so low a price that he truckt it away for a Mease of warm broath and that the coursest that could be made Lentil pottage And in his scornful expressions when he sets his birthright to sale as a thing of nought a dead commodity of no worth at all And that 's signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad quid hoc to what purpose is this And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the beginning of his speech argues his indignation as Numb 16.11 And seek ye the Priesthood also And what is Aaron c Such a contempt indignation and loathing Esau bewrayes And what is this Birthright to me Tell me he that can what is it good for Prophane Esau Now look into thine own self O man and judge impartially touching thine own false estimate thine own lusts and desires whether thou hadst not rather be some great thing upon earth then one of the Church of the first-born who are written in heaven Hebr. 12.23 Whether thou desire not rather to satisfie thy greedy appetite with the fruition of thy present good things Luke 16.25 which are as the Leeks Onions and Garlick of Egypt then enjoy the fatness of Gods house the pleasures that are at his right hand for evermore I commend this example of the Israelites despiciency and loathing of their Manna to their serious consideration who slight and undervalue the outward Ordinances who lightly esteem and loathe the Sacraments especially that of the Lords Supper What else do they then what this people did They esteem the heavenly Manna a light a contemptible a despicable bread How does that appear The very same Res substrata the very same thing the very same spiritual Grace was exhibited unto that people which is also offered unto us though under another outward form so the Apostle tells us they did all eat the same spiritual meat 1 Cor. 10.3 And both that and this the one and the other were of divine institution He who gives the spiritual meat gives also the forms and signes under which it is exhibited unto us And therefore it is a like sin to undervalue the one and the other Or if there be a difference between them to despise the later is the greater sin because against a greater light against a more clear Gospel manifestation Nor let men sooth and flatter themselves that they have the same spiritual meat that same inward and spiritual grace in them which they undervalue not but highly honour though they neglect and slight the outward signes When men slight the outward signes they slight also the inward grace yea and him also who gives the grace and ordained the signes What think we of the sons of Eli 1 Sam. 2. The Scripture cals them sons of Belial and saith They knew not the Lord ver 12. The sin of the yong men was very great before the Lord ver 17. What was their sin they were lascivious persons v. 22. an heinous crime especially in Priests But what was their crime in regard of Gods Ordinances that ye finde ver 29. The Lord saith to Eli Wherefore kick ye at my Sacrifice and at mine offering which I have commanded in
my habitation and honourest thy sons above me c. And ver 30. Them that honour me I will honour and they that despise me shall be lightly esteemed The Lord saith That they who despise his sacrifice and offering despise him Thus in the text before us the people are said to speak against God as the other words so these when they call the Manna light vile or contemptible bread And what shall we think better of those who lightly esteem the Ordinance of God as his Sacraments Surely according to the testimony of the Lord himself they disesteem him despise him And what came of this peoples despiciency 2. What was the punishment of this great sin By reason of this great sin the slighting and abhorring of their spiritual food the Lord sent fiery Serpents among the people And what mystically are those Serpents but the evil spirits the Devils whose Prince is the old Serpent called the Devil and Satan Revel 12. For so despisers are delivered over to the Devil Acts 13.41 compared with Habac. 1.5 But here is consolation for the penitent and believing soul What if the Serpent have bitten thee What if the Dipsas the thirsty Serpent sting thee and seek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5.8 to drink thee up and endanger thee to be swallowed up of wine Esay 28.7 What though the Serpent endeavour to stir up the fire of concupiscence in thee Is it not a promise to the believers that the flame shall not kindle upon them Esay 43.2 Look upon the brazen Serpent the signe of the Son of man The Lord Jesus hath been reputed a sinner yea the worst of sinners yea a Devil yea he was said to be acted by the Prince of the Devils And he hath been lifted up by Moses figuring the rigour of the Law as one accursed not simply on a Pole as Our Translators turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no more then on a Mast as Diodati turns it Antenna but as on a Banner or a Signe so most of our old English Translations Numb 21. v. 9. Col. 2. v. 15. so Luther and the Low Dutch as an Ensigne so the Spanish Vandera and Vexillum a Standard so Ar. Montanus But being lifted up he also lifts up and spoyles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he devests or unclothes the Principalities and Powers the evil spirits The Serpent is of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naked as well as subtil Gen. 3.1 but he clothes himself with change of raiment according to their qualification and capacity with whom he hath to do as they say of the Chameleon and the Polypus rupi concolor changeth colour according to the Rock to which it cleaves so he shapes himself and his ministers and as the Apostle tels us that he appears to the religious as an Angel of light 2 Cor. 11.14 And therefore the Lord uncaseth this grand Hypocrite and his Legions discovers them in their nakedness and as they are as Malefactors were wont to be crucified naked and makes a shew of them openly triumphing over them in himself Col. 2.15 He is now lifted up as an Ensigne to the Nations Now is the judgement now shall the Prince of this world be cast out And the Lord himself hath prophesied that if he be lifted up he shall draw all men unto him John 12.32 He speaks to thee and me and every one Me vide that is Confide look up and trust in me O ye penitent and believing souls who ever have been bitten and poysoned by the Serpents venim let us look up unto him whom we have pierced who ever believeth in him shall not perish but have eternal life John 3.14 15. There is no other Name in which we can be saved he hath triumphed over the Serpents and gives us also power to triumph over them to tread upon Serpents and Scorpions and all the power of the enemy Matth. 3. v. 7. 23 33. and nothing shall be able to hurt us Luke 10.19 Let the Serpents and generations of Vipers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look unto other helps and means for cure of their venomed souls Let us look unto our Maker and let our eyes have respect unto the holy one of Israel Esay 17.7 The word used Numb 21.9 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look intentively And let us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look stedfastly with the eyes of a pure heart Matth. 5.8 Let us look wishly with wishes and prayers unto the Lord for his help and power as Jehoshaphat did when the serpentine brood assaulted him saying O our God! There is â—o might in us against the faces of this same great multitude coming upon us And we know not what we may do 2 Chro. 20. v. 12. but our eyes are upon thee And he Balaam went to an high place Numb 23. v. 3. There are many translations of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierom renders it Velocitèr Hastily the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the straight way the Tigurin Bible Ad excelsa to the heights or high places But if it be so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood which is here needless The Targum hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unus unicus solus solitarius alone solitary and so Pagnin and Munster and Castellio Suecedit he goes apart so the Spanish and French Bibles so Tyndal and most of our old English translations and our last also hath Solitary in the margent which I believe is better as usually then that which they have put in the text for this reason As Balaam had learned by tradition from his forefathers the rites and ceremonies wherewith the God of Israel was worshipped as appears by his choise of clean beasts Bullocks and Rams as also by their number seven Bullocks and seven Rams for that number was sacred and commanded by God himself Job 42.8 and observed by David and Ezechiah 1 Chron. 15.26 2 Chron. 29.21 3. And by the kinde of sacrifice Burnt-offering all which are evident thorowout this History So no doubt but he had also understood in some measure how and in what manner the Lord had been wont to reveal his Oracles unto the Patriarchs of old ziz In solitude and retyredness For so we shall finde that God hath not been wont to speak to the holy Fathers in a crowd nor to whole nations or people but to some one or few men apart in the silence of the night in Fields in Deserts in Mountaines in Vallies So he revealed himself to Abraham to Isaac to Jacob to Moses to Samuel to David to Solomon to Elias to all the Prophets Such a solitude and loneliness together with such sacrifices according to his own institution might Balaam think would win upon Gods favour and that so far as to obtain leave of him to curse his people But though Balaam knew the outward services of God yet he knew not the nature of God nor his princpal and primary will Hos 6. v. 6. Prov. 21. v.
27. that he wills mercy and not sacrifice which is only his secondary will and only in order to the former and the knowledge of God rather then burnt offerings Hos 6.6 Yea he knew not that the sacrifice of the wicked is an abomination how much more when he bringeth it with a wicked minde Or rather even because he bringeth it with a wicked thought or intention Prov. 21.27 Such as Balaams here was who came with a wicked thought and intention to curse the people and so by cursing to consume them as Zach. 5.4 Whereas on the contary the blessing of God encreased them As for his solitary walking that known saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that a solitary man is either a god or a wilde beast Balaam verified the later of himself proving it and his name proper to himself in regard of Gods people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wild beast and a Devourer of them O Israel retire unto thy God In adytum in secretum in fundum cordis into the inmost retyring closet of thy heart Ex quo nem◠quisquam exit quin sit intus manere melius Never any man goes out thence but it had been better for him to have stayed within But should we so retire our selves from the outward world that we should go into the Wilderness or some desolate or lonely place that there the Lord may reveal his will unto us Doubtless there is not the same reason of all men For however the outward figure of mens bodies may be like one to another yet the inward dispositions of the minde are extreamly differing so that Quot homines tot sententiae so many men so many mindes Matth. 19. v. 12. And our Lord saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not as our Translators turn the word All cannot receive this saying but all do not receive this saying a very great difference And every man hath his proper gift saith the Apostle However therefore the Lord hath propounded a common salvation unto all the sons of men Jude v. 3. whereof all men are capable and hath prescribed common means which all men must make use of if they will be saved as repentance faith and obedience of faith yet several and particular means may be made use of also according to the great variety of dispositions and inclinations of men as also according to the divers ranks and orders of men Whereas therefore some men are of a more free and lightsome spirit they are rather inclined to an active life to live in vita communi and in luce as Tully speaks to live sociably among men Others of a more sad and melancholick spirit are inclined rather to retyredness and contemplation And such as these were some of the ancient Monks and Eremites as Antonius and others who sequestring themselves from the world and wordly imployments have consecrated themselvs unto God dwelling alone remote from others leading a solitary life Hereby I approve not the late superstitious and forced Monchery but a pious solitude and holy retyredness if it be possible from the tumults and troubles of this present evil world which I conceive not only not unlawful but expedient yea necessary for some men And therefore most what religious men having spent much of their life past in wordly imployments desire in their declining years to retire themselves unto greater privacy Howbeit a change of place is not so necessary as a change of minde He who fulfils not the lusts of his flesh who mindes not earthly things who though he live among men among riches among honours yet is as a stranger to them and esteems them only as they are and uses them as if he used them not such an one is an Eremite and lives a monastick life even in a throng and is a stranger to the world converseth with himself and with his God and becomes daily more and more like unto him More especially this may be observed in regard of diverse ranks and orders of men For such chosen vessels as the Lord would make Radices communitatis publick persons and such as should instruct others unto these he speaks a part these he takes a side from the multitude and puts his fingers in their ears teacheth them first obedience then toucheth their tongue and enables them to teach others according to Christs method of curing the deaf man who could hardly speak Mark 7.32 33. Of such S. Augustine is to be understood Epist 76. Non erit bonus Clericus qui non fuit bonus Monachus He will not be a good Clerk who hath not been a good Monk For can we think that the only wise God will reveal his pretious truth to such as conform themselves unto the lusts of vain men symbolize and please every base humour of fantastick foolish and dissolute companions O ye Esay 46. v. 8. who by profession are Monastick men Consider and remember this and shew your selves men Bring this upon your heart O ye transgressors Retyre unto your heart and hear God speaking there Be not ashamed to learn this Lesson from Balaams practice who retyred himself and went alone when he hoped to hear God speak unto him Were we exhorted unto an outward solitude men of all ranks would go out into the wilderness as they did to hear John the Baptist But when we are called to an introversion into our wildred heart to hear the voice of God crying there that 's John how few alas how few desire so to retyre themselves And the reason is It s a reflex act and more difficult then one dirict And therefore In sese nemo tentat desendere nemo No man assayes to sink into himself Yet is this the most expedite means and way for to meet and hear our God I have heard of many and known some who have travailled far in the world and made great search after the true religion that they might meet with God and hear him speak unto them yet these at length have returnd ashamed that they had sought that so long and so far off which they might neerer and sooner have found at home even in their own hearts All endeavours are in vain or to little purpose before such retyrement And therefore Moses perswades Pharaoh to let the people go into the wilderness that they might serve the Lord. Pharaoh was content that they should offer sacrifice in the land of Egypt Exod. 8.25 But Moses tells him they knew not with what they shall serve the Lord till they came into the wilderness Exod. 10.20 The Divill is content that men hear Gods voyce so it be in Egypt whereby the straits of sin are typically signified Mich. 7.15.19 Revel 11.8 But Moses is instant and earnest with Pharaoh that the people may go out of Egypt otherwise they shall not know his will And it is our case O thou Israel of God Unless we forsake all that we have and depart out of Egypt we
covenant to be an eâ—emy unto their enemies For so he promiseth Exod. 23.22 concerning the Angel of the Covenant if obeying thou shalt obey his voice that is continue in obedience and by obeying Exod. 23. v. 22. thou shalt learn to obey and do all that I shall speak I will be an enemy to thine enemies and I will distress thy distresses That the Lord therefore should smite the Princes of Moab it was reasonable and according to his covenant But why shall he smite them thorow 1. If we consider the history we shall finde cause sufficient for this thorow destruction of the Moabites They hired Balaam to curse Israel Deut. 23.4 They followed the counsel of Balaam to commit trespass against the Lord Numb 25.1 2 3. and 31.16 Adde to these what ye read of their pride security vain confidence and contempt of God and his people beside other sins Jer. 48. 2. But if we look into the mystery we shall finde yet more reason for a thorow-smiting of Moab Moab is a Bastard-generation such as receives no correction from the hidden and inward law of God figured by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lot which signifies hidden and covered and such are interpreted Bastards and not genuin sons Hebr. 12.8 These revolt à patre from their father so the Antients Etymologize the word Moab and become born à patre diabolo of their father the Devil and his works they will do John 8. The root of this rebellion and disobedience is inward And therefore Christs smiting of Moab must be thorow and inward also It must needs be so For whereas there is a treasury of wickedness in the bea rt of every sinful man evil thoughts murders adulteries Matth. 15. v. 19. fornications thefts false witnessings blasphemies all in the plural since Jesus Christ came to save us from our sins how can he so do unless his arrows pierce deep even to the heart The Impostume lies there and the man must perish unless it be opened as they tell a story of him who smiting and intending to kill his enemy opened his Impostume with the stroke and saved his life Vulnus opemque tulit he wounded him and healed him both at once so unless Christ who seriously intends to cure our festerd ulcers of customary sins pierce them and open them with the injaculations and arrowes of his sharp word and spirit our impostumated souls must perish And therefore his living word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pierâ—eth to the division of the soul and spirit Hebr. 4. v. 12. whence note by the way that those two inward parts are different one from other since they can be divided lets out the corruption and heals the man Such a cure was wrought on the Jewes by S. Peters ministry by whom God sent his word and healed them Acts 2.36 37. The sharp piercing words are Let the whole house of Israel know for certain that God hath made this Jesus whom ye have crucified both Lord and Christ Upon this word of truth Christ came riding and pierced them thorow with his sharp arrowes the injaculations of his spirit for it s said that having heard this word they were pricked at the heart For whereas Vulnus is Dissolutio continui a wound is the dissolving of that which was centinued and one before whereas the sinful man was one with his sin as the envious man is one with his envie and the prowd man one with his pride and the like may be said of every sin which is the very nature and being and one with the sinful man the Son of God was therefore revealed that he might wound and so make a dissolution and dis-union between the man and his sin that they might be no more one as the Aposle saith 1 John 3. v. 8. for this the Son of God was manifested 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might dissolve and loose the works of the Devill 1 Joh. 3.8 For this end was the enmity of the Law put between the seed of the Woman and the seed of the Serpent Prov. 22. v. 15. Gen. 3.15 as I have shewen And whereas folly is bound up in the heart of a childe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scepter or Rod of correction drives it far from him Prov. 22.15 But as the Lord hath his piercing and smiting word which pierceth thorow the heart and le ts out the corruption so hath he his healing word also 1 Tim. 1. v. 10. Such is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.10 not only sound doctrine as our Translators turn it and thereby many understand Orthodox which indeed often times is nothing so but also healing doctrine such doctrine as heals our backslidings Jer. 3.22 Such as makes of a Drunkard a sober man of a Letcher a chaste man of a Covetous man a liberal and merciful man yea it heals all the spiritual maladies and diseases Psal 103.3 Such are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 healing words 1 Tim. 6.3 2 Tim. 1.13 and elsewhere Esay 19.22 Thus the Lord smites and heales he woundeth or smiteth-thorow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the text and his hands make whole Job 5.18 1. Note hence the transcendent power of the King Christ in mastring and subduing the greatest power of sin even the Ruling and Lording sins Exod. 15. v. 4. the Princes of Moab The Lords war is against the strongest of our sins against Pharoah and the Choyse of his Captaines Exod. 15.4 Such he wisheth to fight withall as the Poet describes a valiant man Optat aprum aut fulvum descendere monte Leonem he wisheth a wild bear or a Lyon to come down from the Mountain the strength of concupiscence the swinish sin of voluptuousness and sensuality yea the roaring Lion the Devill himself The stronger the enemy is the more fit for him to grapple withall Behold the Lord God or the Lord the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall come upon or against the strong Esay 40 10. Esay 40. v. 10. So it is in the Margent and better as most what then in the text Thus our Lord speakes of himself that stronger man that he shall come upon the strong man armed and overcome him and take away his armour from him Luke 11.22 and destroy him Hebr. 2.14 2. Hence we may take notice that the divine vertue reforming the sinfullman workes not superficially or slightly The influence of this Star smites thorow the corners the Princes of Moab The powers of heaven operate and are effectual even in the bowells of the earth The scepter of Christ pierceth even to the heart So the Psalmist describes him triumphant Psal 45.3.4.5 Psal 45. ver 5. Gird thee with thy sword upon thy thigh O thou mighty one with thy glory and thy Majestie And prosper thou with thy majesty Ride upon the word So the Original sounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ride upon the word of truth and meekeness and righteousness and thy right
hand shall teach thee terrible things So the Tigurin Bible the French Italian and Spanish Bibles also Piscator and two of our old English translations have Ride upon the word of truth c. Thus we finde him riding on a white Horse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conquering and that he may conquer Revel 6. v. 2. Thus one victory armes him for another untill he conquer all our enemies He hath his bow even the zeal of the spirit for the salvation of men and his sharp arrowes Thine arrowes are sharpe the people fall under thee in the heart of the Kings enemies Even such are they who oppose him and his worke in their owne soules to their own salvation It is good counsell which the prophet gives us and let us all follow it Hos 6.1 Come and let us returne unto the Lord for he hath torn us and he will heal us he hath smitten us and he will bind us up 4. He shall destroy all the children of Sheth These words contain the Messiahs subduing of all his enemies Wherein we must inquire who are these children of Sheth and how we are to understand that the Lord shall destroy them As for the former of these OUr Translators persist in rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sons by Children as what is every where the Sons of Israel they render Children of Israel So here the Sons of Sheth they turn the Children of Sheth The truth is the old English Translators together with the French High and Low Dutch left them no better Copy to follow onely Ainsworth and one more English the Spanish and Italian and the Greek and all the Latin Translations have Sons of Sheth By the Sons of Sheth we must understand the Sons of Adam that is all the world all mankind so Vatablus so the Glosse of the French Bible For all man-kinde descended from Noah after the floud and consequently from Sheth for all Caines posteritie perished in the floud All the Sons of Sheth therefore are all men So the Cald Parah 2. What they render to destroy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Wall and is here of contrarie signification as to un-wall so Airsworth turns it Vastabit he shall lay wast so Hierom. Tyndal hath undermine Coverdale over-come Others otherwise but almost all come to this sense That Christ shall destroy all the Children of Sheth that is all mankind This sense hath been judged very inconvenient first in regard of all men because Christ himself saith That the Son of man is not come to destroymens lives but to save Luk. 9.56 Secondly And more specially in repect of his Church which shall never cease according to our Lords reasoning Thus saith the Lord that giveth the Sun for a light by day and the ordinances of the Moon and of the Stars for a light by night c. If these ordinances depart from before me saith the Lord then the seed of Israel shall also cease from being a nation before me for ever Thus saith the Lord If heaven above can be measured and the foundations of the earth searched out beneath I will also cast off all the seed of Israel for all that they have done saith the Lord. Upon such impossibilities in nature the Lord puts the destruction of his Church and people Amos 9. v. 8. Jer. 31.35 36 37. And Amos 9.8 he shewes who they are whom he will destroy Behold the eyes of the Lord are upon the sinful kingdom or rather on the kingdom of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regnum peccati upon the kingdom of sin to destroy it from off the face of the earth notwithstanding I will not utterly destroy the house of Jacob saith the Lord. Yea as for Sheth himself and his holy seed he was that great Patriarch and Father of the Church before the flood a man so eminently holy that he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a God among men saith Theodoret and his sons imitating their holy father are called the sons of God saith Chrysostom Gen. 6.2 And will the Lord destroy these or the genuin off-spring of these Mark Abrahams reasoning which the Lord consents unto Gen. 18.23.25 Wilt thou also destroy the righteous with the wicked That be far from thee from doing according to this thing that thou shouldest slay the righteous with the wicked and that the righteous should be as the wicked Gen. 18. v. 25. That be far from thee Shall not the Judge of all the Earth do judgement For the avoiding of this great inconvenience some have â—ound out another meaning of these words either understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheth appellatively or finding out another meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. By understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellatively and so it signifies those who are behinde or the hinder parts 1. Those who are behinde And so Balaam when he spake this prophesie he turned his face toward the wilderness that is toward Israel ver 1 2. And so the Moabites the Ammonites the Midianites and all the people of the East shall be understood by those behinde So Jeremy calls such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hindermost of the nations Jer. 50.12 And so it was true of these whom Israel the people of the Messiah in their times overcame Or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they understand such as besieged the people of Israel according to Psal 3. v. 6. Psal 3. v. 19. I will not be afraid of ten thousands of people who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have beset me round about So that what we have the sons of Sheth should be Filii obsidionis the sons of siege or such as lay siege unto Gods people Or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they understand the hinder parts as Jehoshuah commands the people to pursue their enemies Jos 10. v. 19. and to cut off the hindmost of them Josh 10.19 Decandetis i. e. caudam decidatis to cut off their tayles so Esay 9.14 15. and 20.4 The King of Assyria shall lead away the Egyptians prisoners and the Ethiopians captives yong and old Discoopertos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natibus where we have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellatively understood 2. They have found out other meanings of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Suidas Praedabitur pabulabitur he shall forrage plunder and lay waste but this upon the matter is all one with the former The Chald. Paraphrast hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominabitur he shall rule and the Samaritan version hath Exaltabit he shall exalt 1. Hence we may take notice how the Spirit of God in Scripture amuseth men and intangleth and perplexeth all their understandings insomuch as although they have the written word of God before them and the knowledge of Tongues and Arts and search and labour and toyl and do 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 Dig deep as in a Mine for the sense and meaning of the word yet at length after all their digging and toyl and labour and search with greatest industry and paines they must confess with sorrowful experience that nor knowledge of Languages nor skill in Arts and Sciences though they be good helps while instruments only serviceable instruments nor studies nor watchings nor utmost humane endeavours can admit them into the inmost closet of divine truth until with humility self-denyal prayer they yield their understandings captive to the obedience of that spirit which hath dictated that word and will lead them being so docible and teachable into the knowledge of it And so we shall finde that every one of these hath a meaning suitable and according to the proportion of faith as hath already appeared in part The Lord layes waste and unwals all the sons of Sheth even all men 2 Cor. 1◠v. 5. when he overturns and demolishes their strong holds what are they but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their reasonings rather then their imaginations When he plunders them of their false knowledge and infatuates them 1 Cor. 1.19 20. When he robes them and disrobes them of their false righteousness John 16.10 Revel 3.17 When he easily undermines their towring imaginations and Castles in the air of Assurance which hath no foundation of faith and obedience of faith without which all pretences of Assurance are only from a strong fansie and self-love The Lord hath sworn that the disobedient shall not enter into his rest for to whom sware he that they should not enter into his rest but to those who believed not So indeed our Translators turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that signifies disobedient ones Hebr. 3. v. 18. 1 Sam. 2. v. 6. When he even kills and slayes us by the words of his mouth Hos 6.5 by that sword that goes out of his mouth which is the Word of God Ephes 6.17 Rev. 1.16 yea when he brings down to Hell 1 Sam. 2.6 This is the common passage of all the sons of Sheth even all the sons of God unto the eternal life and salvation even through Death and Hell For so the Lord leads his people wonderfully and so finally convinceth them that even they themselves pass the sentence of condemnation upon themselves when they confess the sentence of God to be most just Of this the Apostle speakes 2 Cor. 1.9 10. 2 Cor. 1. v. 9 10. We 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our selves have had the sentence or answer of death in our selves that we should not have trusted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our selves but in God raising the dead He shall destroy all the sons of the tayl and these sons are of two sorts according to the two kindes of filthiness 2 Cor. 7.1 1. Of the flesh and so all unclean all lascivious persons Whoremongers and Adulterers are sons of the tayl 2. There is a filthiness of the spirit and so they who have seen vanity and spoken a lying divination Ezech. 13.7 All the false Prophets they are sons of the Tayl Esay 9.15 As for the reason of the former They oppose and confound that orderly way of propagation which the God of order hath prescribed unto mandinde of which above all his creatures he condescends to undertake the preservation and government And therefore howsoever he is the Judge of all the Earth yet all exorbitances all excesses of that kinde come under his special cognisance Whence it is that Er and Onan are said to be punished by the hand of God The Lord slew Er and the Lord slew Onan also Gen. 38.7.10 And 39.9 Adultery is said to be a sin against God And Hebr. 13. Whoremongers and adulterers God shall judge 2. As for the later the reason why the Lord will destroy the false Prophets may be because these sons of the Tayl oppose the God of order in his method and way of saving mens souls and under a pretence of doing the Lords work in edifying their souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they subvert or rather destroy mens souls Acts 15.24 Acts 15. v. 24. Perverse and affected counterfeiting in all kindes provokes great indignation in the person counterfeited Since therfore these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these sons of a Lye would be taken to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of a Star as the Jewes false Messiah in imitation of this Star in my text would be called since these sons of the Tayl pretend to be sons of Thunder Mark 3.17 The most high God sets himself against them Ezech. 13.8 as the Poets say of their Jupiter that he slew Salmoneus Dum flammas Jovis tonitrûs imitatur Olympi while he counterfeited thunder and lightning Aenead lib. 6. For so the Prophet saith expresly Esay 9.14.15 That the Lord will cut off from Israel Head and Tayl branch and rush in one day The ancient and honourable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui vultu suspicitur so Munster acceptus faciebus Esay 9. v. 15. as Arias Montanus turns the words Esay 9.15 we may render them in English whose person or face is respected for there is a lawful respect of persons 1. Commanded as Levit. 19.32 2. Practised and that by Elisha 2 Kings 3.14 he is the Head and the Prophet teaching a lye he is the Tayl which the Lord threatens to cut off 1. Hence may the loose lascivious and unclean persons the sons of the Tayl read their doom The King Christ will destroy them 2. Yea hence the false Prophets who speak lyes in hypocrisie may take notice that the divine sentence is gone forth against them also For they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of the Tayl it is the worst and basest part of the beast whereunto the false Prophets are compared and the Lord threatens that he will cut them off and destroy them Esay 9.14 15. But we must not here forget that sense which the Chald. Paraphrast gives of these words which is this He shall rule over all men And this is harmonical with the great voices in Heaven when the seventh Angel sounded the Kingdoms of this world are or according to many Copies Rev. 11. v. 15. the Kingdom of the world is become our Lords and his Christs and he shall reign for ever and ever For when the humanity is recovered and seriously yielded up unto the divine Nature the whole heaven and heavenly nature congratulates unto God the kingdom of life Rom. 5.17 now taken in and celebrates and prayses the faithfulness of Gods promises Let us now compare these two last Axioms together and in reference one to another and so we shall finde that as in like prophetical speeches they have somewhat of consentaney nature and affection one towards the other and somewhat dissentaney and different yea opposit one to other 1. They have somewhat consentaney and agreeing one with the other And so as the Lord shall smite and smite thorow the
Princes of Moab who are such as receive not correction and so spiritually are Bastards Hebr. 12.8 So likewise he shall destroy the like incestuous generation even all the sons of the Tayl. He is impartial and without respect of persons otherwise how shall he judge the world It is the Apostles reasoning Rom. 3.6 I shall adde but one reading more and that is of the ancient Samaritan version And so these two last Axioms have some dissentuney affection yea opposite one to the other He shall smite thorow the fools of Moab but he shall exalt all the sons of Sheth There is no doubt but they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies fools for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Corners or Princes of Moab But why fools of Moab We read indeed of the pride of Moab Esay 16.6 and Jer. 48.29 both in the same words which the Prophets express very elegantly we have heard the pride of Moab and then they turn aside as it were to let others know it he is very proud We read also of his security carnal confidence and contempt of God and his people We read not here of the folly of Moab And no marvail For can there be greater folly then to be proud secure self-confident and to despise God and his people These characters demonstrate the Moabites to be Solomons fools such are all wicked men And therefore they may be well termed Fools of Moab But there is yet a reason more proper to our purpose Moab and Ammon were of incestuous generation and accordingly Moab hath his name à Mo aqua Ab patris velut è patris aqua genitus At inter venerea recensetur aqua unde proverbia manarunt abstine ab aqua aliena Bibe aquam è cisterna tua fluenta putei tui Aqua furtiva est dulcior c. quae sunt ad illum modum And the God of the Moabites is called Chemosh which according to S. Hierom is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi palpans from dalliance and wantonness Whence is the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui nocturnarum comessationum deunculus quin idem ipse lascivarum saltationum praeses Memoratur etiam juvenum procacium festum quoddam apud lascivum comicum quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellatur Thus much the Apostle intimates Rom. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in surfeting and drunkenness and then adds not in Chambering and wantonness Siquidem sine Cerere Baccho friget Venus Such wanton persons are called by a special name Fools in Scripture because that vice in special makes a man an arrant fool unmans him and takes his understanding from him Thus the Harlot is called the foolish woman and her Amaretto a yong man void of understanding who is taken by her fair speech and goes after her strait-way as an Ox goeth to the slaughter and as a Fool to the correction of the Stocks Prov. 7.22 And therefore the natural Philosophers observe that every four footed beast and fowl the more lustful it is the more foolish it is Of the fowls one instance is the Sparrow of the beasts the Asse Ezech. 23.20 And therefore Shechem who ravished Dinah the daughter of Jacob Gen. 34.2 is said to be the son of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hamor that is an Asse v. 7. And he is said to have wrought folly in Israel So the woman that played the harlot is said to have wrought folly in Israel Deut. 22.21 Thus ye read the same phrase upon like occasion Judges 19.23 and 20.6.10 Hence it is that Thamar saith to her brother Amnon now about to humble her 2 Sam. 13. v. 12. 2 Sam. 13.12 No such thing ought to be done in Israel do not this same folly there is an emphasis on every word And v. 13. Thou shalt be as one of the fools in Israel These and such as these are the fools of Moab which the Son of God smites and smites thorow as I shewed before When they that are wise or make others wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 12. v. 3. shall shine as the Firmament and they who turn many unto righteousness as the stars for ever and ever For he exalts all the sons of Sheth which are all the sons of God Unto such glory and honour the Son of God exalts the sons of Sheth when he comes in his glory and all the holy Angels with him and sits upon the throne of his glory when all nations shall be gathered before him and he shall separate them as a Shepherd divideth his Sheep from the Goats And he shall set his Sheep on the right hand the wise sons of Sheth and the Goats on the left the fools of Moab whom he smites with the most dreadful sentence of final condemnation and exalts the sons of God unto glory and honour and praise and so invests them with himself and gives them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That glory which ours turn honour that is from God alone John 5.44 John 5. v. 44. 1 Pet. 2. v. 7. That honour which is Christ himself unto you who believe he is pretious so Our Translators 1 Pet. 2.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto you who believe he is that honour that praise which is not of men but of God Such praise such honour and such glory have all his Saints Psalm 149.9 All the sons of Sheth O ye sons of Sheth Let us be subject let us submit our selves unto the Scepter of Christ It s a powerful Scepter it smites and smites thorow the Princes of Moab It s a Scepter of holiness it destroyes all the sons of the Tayl. It s a righteous Scepter a Scepter of equity it pierceth thorow the fools of Moab and exalts all the sons of Sheth And this last honour of Christs Scepter which David Psalm 45. and S. Paul Hebr. 1. ascribes unto it is most notable For neither the Psalmist nor the Apostle setting forth the glory of Christs Scepter commends it to us from the amplitude and largeness of his dominion but from the rectitude and equity of it Many unchristian and antichristian Kings and Potentates have large dominions but crooked Scepters Scepters of iniquity Yea the Devil challenged all the Kingdoms of the World as his own Matth. 4.8 9. Yea our Lord calls him The Prince of this world John 14.30 It is not greatness or largeness of a Kingdom that is an honour to it No nor greatness of strength For it s a known speech Magna regna magna latrocinia Great Kingdoms are great robberies And Satan is stiled by our Lord the strong man armed Luke 11.21 It is not greatness of authority and dominion it is not power or strength of a Kingdom that commends it but the rectitude and equity the just and right use of the authority power and strength without which a Prince or people may be said to be Stolidè ferox as Tacitus speaks foolishly and as we may adde unjustly
fierce or savage For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the goodness of a thing consists not in the largeness and greatness of it but the greatness rather in the goodness of it How equal how just how reasonable a duty is it that we submit our selves unto this Scepter of Christ yet who owns his dominion who slights not his authority What else do we more or less all of us when we neglect his known commands the Edicts and Decrees of the greatest King I say unto you saith the only Potentate whosoever is angry with his brother shall be in danger of the judgement yet who regards the power of this Kings anger so far as to curb and check his own I say unto you swear not at all yet who if himself swears not hears not daily oathes and curses and blasphemies even against the King of Heaven and Earth yet is silent Judge not that ye be not judged saith he yet who judgeth not his brother Be not drunk with wine wherein is excess Look not upon a woman to lust after her Yet maugre all these Edicts from the only Potentate we dare do or leave undone what he either commands us or forbids How wast thou not afraid to stretch forth thine hand to destroy the Lords Anointed The Lawes of all Nations have made it treason and punished with death any plot or designe against the person of the Prince Yet our thoughts words and deeds our tongue and our doings have been against the great King we have unregarded his commands and so troden him under our feet we have pretended his Soveraignty and put a Reed in his hand instead of a Scepter Matth. 27. as if he were of such a flexible disposition as to let us do what we list Yea we have crucified the Lord of glory would we dare thus to transgress did we stand in awe of this King did we believe were we indeed perswaded that he hath a Scepter O beloved let us not weary the patience of our Lord Jesus Christ The time is coming yea now is when he shewes himself to be a King yea a King highly provoked as they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be much incensed is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importing the wrath of a King and since we will not submit unto his golden Scepter his Scepter of grace and clemency and patience which he hath long extended and held forth unto us we shall feel the weight of his Iron Scepter his Rod of Iron wherewith he rules the Nations and will break in pieces false and pretending Christians heathenish men one upon another The work which he hath been long doing in this falsely called Christian world and according to his threatnings by fire and by his sword he is pleading with all flesh Though O foolish men O daring generation we fear it not because we our selves yet feel it not Must not that prophesy have its fullfilling as well in the letter as in the spirit Revel 6.15.16 That the Kings of the earth and the great men and rich men and the chief Captaines c. shall hide themselves from the face of him that sitteth on the throne and from the wrath of the Lamb. Laesa patientia fit furor when the patience and long suffering of the Lamb is overcharged it s turned to fury His Golden Scepter of grace lenity patience and long suffering to our salvation 2 Pet. 3.15 Being despised he then takes to himself his Iron Rod of Severity Wrath and Fury and makes use of it to the destruction of all disobedient men O let us humble our selves under his mighty hand Let us turn from those sins which provoke his indignation and wrath Let us become his subjects indeed and be like our King righteous holy humble meek patient and long suffering c. Such even such is he Regis ad exemplum totus componitur orbis A Kings example hath a powerfull influence upon his people Nor can his vertues and graces be otherwise discernd in the world then by the graces and vertues relucent from him in his people For what is it for us to prayse the equity righteousness and holyness of his scepter unless our lives praise his holyness righteousness and equity What is it for us to commend his equity while we our selves are subject to iniquity What is it for us to talk of his moderation unless our moderation also be known to all men Phil. 4.5 When we so walk as he walked as it is the duty of us all 1 Joh. 2.6 When we are like unto him we shall then invite him to come and take up his residence and dominion in us For truth and he that is true returns to him that practise it Ecclus 27.9 Thus David hoped to win him to himself Psal 101. I will sing of mercy and judgment O Lord I unto thee will I sing I will behave my self wisely in a perfect way O when wilt thou come unto me I will walk in my house with a perfect heart c. And so Christ himself promiseth Joh. 14.21 He that hath my commandements and keepeth them he it is that loveth me And he that loveth me shall be loved of my father and I will love him and manifest my self unto him Yea vers 23. He saith of his father and himself we will come and make our abode with him Even so come Lord Jesus So let they kingdom come and thy will be done For thine is the kingdom and the power and the glory for ever and ever Amen! He went after the man of Israel into the Tent Numb 25. v. 8. and thrust both of them thorow the man of Israel and the woman thorow her belly Although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie Tabernaculum or Tentorium a Tent as it s here turnd yet if so it s for such an use or abuse rather as is here specified in the text And therefore to avoid the doubtful signification of the general word Tent or Tabernacle as Pagnin and Cajetan turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabernaculum and because that portable house wherein more chaste people dwelt in the wilderness yea wherein the most holy God dwelt and walked with his people 2 Sam. 7.6 is called by the same name and by the same name mentioned v 6. it were to be wished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Englished by a word more proper Accordingly although Tyndal and three other ancient English translations have the same word yet Coverdale and another turn the word Whorehouse as also doth Luther Piscator and the Low Dutch also Vatablus Tremellius Diodati and Castellio following herein Hierom and the Chald. Paraph. Nec certè dissimulandum idem vocabulum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sortitum esse Mox eodem commate sequitur Phinees ambos ipsos virum Israelis mulierem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in locis genitalibus ita Hieronymus transfixit adde quod habent Graeci quoque interpretes 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 Samaritana versio per ipsa pudenda transadegit Quam Tralatores nostri partem honestè ventrem appellarunt Uti mirum non sit locum turpitudinis muliebris quem R. David vocat eidem lupanari nomen indidisse in quo lupanare confortium exercetur Ita prostibulum nominat Ambrosius quod consistorium publicarum libidinum Tertullianus Nor is it unworthy a critical observation that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Stews or a Brothelhouse hath the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Cavare whence our English word Cave Confodere Execrarâ— to make hollow to dig also to curse because as a very good Critick observes and thence infers Lupanar est cavea execrabilis An Harlots house is an execrable Den. According to which Tertullian very fitly Benedictus status apud Deum crescite in multitudinem proficite Excessus verò maledictus adulteria stupra lupanaria It s a blessed state in Gods account Increase and grow into a multitude But the excess is accursed adulteries fornications Brothelhouses The result of all which is that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn a Tâ—â—t is to be understood what the prophet calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an harlots house Jer. 5. v. 7. Jer. 5.7 Which our Translators render in the plurall they assembled themselves by troops in the harlots houses whereby they wrong not onely the holy Text but also the Jewes nation and that even then when they were ripe for judgment when yet the Prophet charges them but with one harlots house How odious yea how abominable are such places and practises to every chast soul yea even of him who is Modestè nequam not yet desperately wicked As being that sin which though it begin with pollution but of one person yet spreads it self to the defilement of the whole community as the Lord implies Levit. 19.29 Do not prostitute thy Daughter or rather do not prophane thy Daughter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which should be holy to the Lord both in body and in spirit 1 Cor. 7.34 Levit. 19. v. 29. to cause hir to be a Whore lest the land fall to Whordom and the land be filled with wickedness Levit. 19.29 And a propotionable judgment followeth it No portion of God from above All the portion is from beneath even a fire that devours to destruction and roots out all increase Job 31.1 12. Yea the Lord frustrates that end which these leud practises aim at they shall die childless Levit. 20.20 Prov. 7. v. 27. The harlots house is the way to hell going down to the secret or inner Chambers of death Prov. 7.27 All this a man may hear and know and believe and flatter himself as if he were a guiltless person when yet he himself hath in himself that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that brothel-house and stewes which he hates and abominates without him For from within out of the heart of men Mar. 7. v. 21 22 23. proceed evill reasonings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adulteries fornications murders thefts coveteousnesses wickednesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceit lasciviousnesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evill eye blasphemy pride foolishness All these evill things come forth from within 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and defile the man So that all these are in the heart according to the French proverb What ever comes out of the Sack was in the Sack And therefore the heart is the Forge and work-house of wicked imaginations plots counsells and devices The heart is a slaughter-house wherein the wicked one slayeth the innocent Psal 10.8 The heart is a Den of thieves The heart is an arrant Brothel-house wherein its possible that a man may be an adulterer and fornicator yet not know a woman and the like may be said of the woman in regard of the man Our Master Christ teacheth us this Doctrin Matth. 5.28 I say unto you that every one looking upon a woman to lust after hir hath committed adultery with hir already in his heart Matth. 5. v. 28. Gen. 12. v. 17. Yea and sometime the Lord punisheth the lust when it hath proceeded no farder then the heart as Gen. 12.17 The Lord plagued Pharaoh with great plagues and his house for the matter or busynes of Sarai Abrams wife This is so consonant unto sound reason that the very lascivious Poet himself could say Ut jam servâris bene corpus adultera mens est Omnibus exclusis intus adulter erit Though well thou keep thy body yet thy soul When all are shut out that within is foul And Seneca Incesta est sine stupro quae cupit stâ—prum She is unchaste without whoredom who desires to be an Harlot Yea although the soul be not stained with those obscene lusts yet because there is a covenant of spiritual mariage between Christ and the believing soul Hos 2.19.20 Zach. 8.8 And the Lord hath given himself to the obedient humanity and is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Deity dwelling in us Joh. 1.14 and 14.23 Yea and hath made a contract of mariage with his Church to which he speakes as to one person Exod. 20. v. 3. I am the Lord thy God I am thine Thou shalt have no after or other gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Super faciem meam upon my face Thou art mine The Lord having made this contract of mariage Verbis formalibus praesentibus in these present formal words of a real contract the breach of this contract of mariage is no other then spiritual whoredome Jer. 3. v. 20. Surely as a wise hath treacherously departed from her companion or friend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so have yee been treacherous against me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O house of Israel saith the Lord Jer. 3.20 Hence it is that idolatry is spiritual adultery both because it proceeds from carnal thoughts of God and because adultery betrayes the heart to idolatry as in the history before us so 1 King 11.1 And therefore idolatry is reckoned among the works of the flesh Gal. 5.19.20 Yea that in Gods account is idolatry and spiritual adultery when the heart disloyally turns away from God to any thing which is not God or leading unto God Jer. 3.2 Where hast thou not been lyen with Yee adulterers and adulteresses know ye not that the friendship of this world is enmity not with as our Translators render it but of God So the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 4. v. 4. that the friendship of the world is the enmity of God James 4.4 So our Lord calls the Jewes an adulterous generation Matth. 12.39 and 16.4 This fornication and adultery is committed with the whorish woman the vain thoughts 2 Cor. 11. v. 3. which are compared to Eve 2 Cor. 11.3 as the Serpent beguild Eve so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your thoughts which therefore are forbidden our bed nor may we permit them to lodge in us For therefore the Lord complains Jer.
every one deperit perditè amat loves and zealously affects and commits adultery and fornication with all every one in the darkness in the secret closets of his own imagination Ezech. 8.12 in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Brothelhouse the Stewes of his own heart whence proceed the issues of a wicked life and actions Lenonum pueri quocunque in fornice nati O Israel The Lord requires all thy love all thy zeal as his own and according to his command to be bestowed upon thy neighbour Let us O let us be zealous for our God every one against his Cozbi the lying thoughts of the Midianitish woman as Phineas was according to Gods testimony of him Numb 25.11 Phineas hath caused my wrath to be turnd away from upon the sons of Israel in his being zealous with my zeal in the midst of them v. 11. For so no doubt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendred with my zeal as S. Paul saith to his Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I emulate or am zealous for you with the zeal of God 2 Cor. 11.2 O let us with this zeal of our God be zealous against all iniquity 2 Cor. 11. v. 2. all our vain thoughts which we have caused to lodge in us and let us pierce them thorow mortifie and kill them and cast them out of our Tabernacle So shall the wrath of God be turned away from us so will the Lord be zealous for his land and spare us Joel 2.18 and set his Tabernacle in the midst of us O that he would vouchsafe so great grace unto us On the eighth day ye shall have a solemn Assembly Numb 29. v. 35. ye shall do no servile work therein The only wise and good God who loves the man better then the man loves himself according to that Charior est superis homo quà m sibi Man is more dear unto God then he is to himself out of that intire love unto man he not only signifies in express words what his will is but intimates the same also more implicitly in ceremonies as Sacrifices and Sacraments and Sacramental signes meats and drinks as also certain times as dayes and weeks and moneths and years Festival dayes new Moons and Sabbaths which are a shadow saith S. Paul of things to come but the body is of Christ Col. 2.17 Hence it was that the holy Apostles when they preached the Gospel they delivered the will of God shadowed in the law The Lord Jesus taught them so to do Luke 24.21 beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself And v. 44.45 All things saith he must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalmes concerning me Then opened he their understanding that they might understand the Scriptures Accordingly S. Paul in his preaching the Gospel said none other things then those which the Prophets and Moses did say should come Acts 26.22 And can we follow any better any other so good example as that of our Lord The words are part of the prescript form and rule touching the feast of Tabernacles and the eighth day of that Feast wherein is prescribed 1. What was to be done They must then have a solemn assembly 2. What was to be left undone Ye shall do no servile work Accordingly I shall consider these two Rules 1. On the eighth day Israel must have a solemn assembly 2. They must do no servile work 1. On the eight day Israel must have a solemn assembly Wherein we must inquire 1. What this assembly was 2. What was that eighth day 1. What was that solemn assembly It is true that on the three principal solemn festivals of the Jewes there were wont to be conventions and assemblies of the people which might be truly called solemn assemblies and this name might be given to all the three principal Feasts But our Translators here call the last day of every such Feast a solemn assembly as here the eighth day of the feast of Tabernacles whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not the assembling or convening of the people together but the retaining or restraining of them being so assembled which is a great difference Yea Levit. 23.36 where we have mention of the same Feast our Translators themselves having rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here a solemn Assembly they put in the margent Hebr. Day of restraint and the like Deut. 16.8 a Chron. 7.9 Nehem. 8.18 And therefore what the Tigurin Bible hath Concio an assembly or gathering of the people Vaâ—ablus explains Collectio sive retentio i. e. Solennitas Festum sic dicebatur quod retinerentur qui venerant ad festum c. It was called a gathering or retaining that is a Solemnity The Feast was so called saith he because they were retained or detained who came to the Feast To like purpose Munster who turns the word Retentio and gives reason because the seven dayes of the solemnity being past the people was yet retained one day So Luther explains it Piscator in his High Dutch Translation turns the word Verbotstag which in his Latin he renders Dies interdicti a day of prohibition and his reason is with reference to the following words because on it all servile work was forbidden Tyndal and another after him renders it a Collection not because money was then gathered for the reparation of the Tabernacle or to buy Sacrifices as Lyra and some others have conceived but because the people were then gathered and retained together And so the Chald. Paraph. expresly renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Collecti eritis ye not money shall be gathered Now because this Collection and retention was on the last day of the Feast as S. John calls it John 7. Therefore one of our old English Translators turns the word The conclusion of the Feast 2. This Collection Retention or Conclusion of the Feast was on the eighth day Which day was supernumerary and above the number of the Feast which consisted of Seven dayes as appears Levit. 23.34 On the fifteenth day of the seventh moneth shall be the Feast of Tabernacles for seven dayes unto the Lord. And afterward thrice ver 40 41 42. Ye shall keep it seven dayes The reason of this supernumerary day is to be sought in the Mysterie of it Meantime as to the letter The reason of this Collection and retention of the people on the eighth day is to be referred unto the authority of divine institution and the end of it is well worthy his divine wisdom and goodness who ordained it For the same Feast of Tabernacles was instituted in the seventh moneth the moneth Tizri which in part answers to our September when they had now gathered in the increase of the year Levit. 23.24 Then ye shall dwell in Booths saith the Lord seven dayes every home-born in Israel shall dwell in Booths
that your generations may know that I made the sons of Israel to dwell in Booths when I brought them out from the land of Egypt I am the Lord your God ver 42 43. That the people might remember and consider their slavery in Egypt and their deliverance out of it Their penury and poverty in the Wilderness when they were houseless and harborless and their plenty and abundance in the land of Canaan when they dwelt in houses that they had not built And therefore the Law was commanded to be read every seventh year at that feast Deut. 31.10 that they might hear and learn and fear the Lord their God the author of all this good unto them and observe to do all the words of his Law And for that end after the ordaining of that Feast Levit. 23.43 is added I am the Lord your God Hence it is that the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some have conceived to be so turned because that Song was so called which the old Greek Stage-players sung at the end of their Comedies when they went off the Stage as Suidas and Pollux and others affirm Accordingly some conceive that the Greek Interpreters alluded to this custom of the Stage-players because when they ended the Feast of Tabernacles they returned to their houses with great joy But truly I am not easily perswaded that the Greek Interpreters would so much honour the Comedians and their profane Stage-customes as to transfer them unto the holy Scripture There is no doubt but the LXX gave this name to the Feast according to the divine institution of it as hath been shewen in memory of Israels coming forth of Egypt And for the same reason they gave the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exodus unto the second book of Moses wherein that great work of God is recorded and rendred the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a memorial of the peoples going out of Egypt Levit 23.16 Numb 29.35 Deut. 16.8 2 Chron. 7.9 Nehem. 8.18 as well knowing the will of the Lord that his people should remember the day when they came forth out of the land of Egypt all the dayes of their life Deut. 16.3 Hence we learn one main end of humane society the celebrating of solemn Assemblies for the worship and service of God in the great Congregation Such are all the solemn Feasts in Scripture As also for the management of civil affairs in order to a peaceable life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2.2 That which the Psalmist expresseth in like words Psal 110.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the comlinesses of holiness Psal 100. v. 3. 1 Tim. 2. v. 2. which our Translators express in all godliness and honesty Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turnd by honesty a word in our language of very large signification might more properly be rendred by comely gravity The Wiseman Prov. 8.6 brings in Wisdom saying I will speak of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellent things the LXX turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grave things that is as the Philosopher explaines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a decent deportment becoming all ranks and orders of men So that those Conventions of the people were either Ecclesiastical or civil And both had their times of restraint and their times of dimission For whereas all things in the Church ought to be done in decency and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to order 1 Cor. 14.40 1 Cor. 14. v. 40. We read that our Lord the Head of his Church is desired by the Disciples to let the multitude depart Mat. 14.15 as afterward he doth v. 22 23. and 15.29 And we read this practised by the Town Clerk or rather Sacred Scribe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Dr. Hammond well proves that he dismissed the Assembly Acts 19.35 Acts 19. v. 35. And this dismission proves a restraint in all lawful Assemblies Such were those of the Christians in the Apostles times Hebr. 10.25 James 2.2 and afterwards So Ignatius to Polycarpus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the Assemblies be more frequent In which dismission was practised and therefore a restraint supposed In the Greek Church after the Sermon the Deacon said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dismission to the people that is the people may depart And the like custom was in the Latin Church Hence is that known form of speech used by the Deacon after the Sermon to the Catechumeni those who were not yet initiated or entred into the divine mysteries but were yet in their rudiments to them it was said Ite missa est The Congregation is dismissed ye may go home These antient and now antiquated customes of the Church easily discover unto us what Dissolutae scopae what loose and confused companies our Church-congregations most-what are as being neither duely gathered and assembled together nor detained by any gentle and moderate restraint upon them nor decently dismissed All which might well become the people of the God of order and the comely body of Christ the head But at this day most men account it a great part of their Christian liberty to be disorderly and to do what they list So that our Church-Assemblies are like people some going others coming from the Market or like Bees alwayes some going in others out of the Hive But if we begin to speak of these disorders we shall never come to an end Come we rather to the spiritual meaning of these words For alas what honour is it unto God or what benefit is it unto the people that so many bodies of men are gathered together in one place or that they are retained and restrained there The Church of God is a communion of souls and spirits And this communion of souls and spirits must be with the God and Father of spirits who made us out souls Otherwise Nihil boni est in unitate nisi unitas sit in bono There is no good in unity unless unity be in goodness We must know therefore that there is a twofold Restraint 1. From sin and iniquity 2. A restraint unto God and his divine nature 1. The restraint from sin and iniquity is the restraint of the seventh day Deut. 16.8 Six dayes thou shalt eat unleavened bread and the seventh day shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a solemn Assembly or rather a restraint The feast of the Passover requires a purging out the leaven of malice and wickedness a keeping our selves from our own iniquity This must be done with unleavened bread even with the unleavened bread of sincerity and truth Ye perceive sincerity accompanies the first and lowest duty even the first passage out of Egypt So far are they out who call perfection which is the highest duty by the name of sincerity which is or accompanies the lowest and meanest 2. There is also a restraint a recollecting and calling home all our wandring thoughts our loose affections our unadvised words our rash actions a bringing them to due examinations a judgeing and
condemning what is blameworthy of them a sifting and winnowing our hearts as the Prophet exhorts Zephaniah 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inquirite in vos ipsos scrutamini let every one of you search Inter scruta among the trash and trumpery of his sinful conversation Under thy pride thine envie thy wrath thy covetousness thy gluttony thy drunkenness thy lasciviousness lies the chast sober temperate bountiful patient meek loving humble Christ of God troden under foot in the street He it is who is made flesh and desires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take up his Tent to keep his Feast of Tabernacles with us John 1. v. 14. John 1.14 Canst thou darest thou own believe on hope in love cleave unto such a Christ canst thou honour him joyn thy self unto him Unto him is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our restraint our retention unto him we are to be adjoyned and to become of one spirit with him Unto him we are to be conformed in his humiliation and abasement that we may be made like unto him in his glory and exaltation The reason of this collection and retention of the Church of God in union may be referred to the Author of it whose wisdom and goodness as it appears in the history so much more in the mystery of it The story minded Israel according to the flesh of their bodily thraldom in and deliverance out of Egypt their great poverty and want of all things and their plenty and abundance The Mystery imports the precious redemption of their souls out of their spiritual slavery under the spiritual Pharaoh How miserable poor and naked they were but now abounded with all spiritual riches houses full of all good things that is the holy Spirit of God Matth. 7.11 with Luke 11.13 For by this eighth day was signified the holy Spirit of God Our Lord himself declares thus much John 7. Where ver 2. ye read that it was the feast of Tabernacles When our Lord went up to Jerusalem ver 10. On the last day the great day of that Feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus stood and cryed saying If any man thirst let him come unto me and drink He that believeth on me as the Scripture hath said out of his belly shall flow rivers of living water But this spake he of the Spirit which the believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on him John 7. v. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should afterward receive John 7.37 38 39. In order to the receiving of this Spirit the Lord Jesus commands their restraint in expectation of it Luke 24.49 Behold I send the promise of my Father upon you but tarry ye in the City Jerusalem Judg. 6. v. 34. till ye be indued or clothed with power from on high For so we read Judges 6.34 that the Spirit of the Lord clothed Gideon The word they render tarry is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sit ye which notes that quiet posture of their minde Anima quiet a anima prudens wherein they were to receive the Spirit of God And accordingly we finde them in such a posture and disposition of minde Acts 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 2. v. 1.3 They were all unanimous at or in one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it sat upon every one of them and they were all filled with the holy Ghost S. John puts both together the Spirit and the day of the Spirit I was or I was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Arias Montanus or I became in the Spirit in the Lords day where he explaines one by the other by apposition for so we understand that Lords day which is so often mentioned in the Prophets and called the day of the Lord. In that day he was wherein there was no night nor need of a Candle neither light of the Sun Rev. 22. v. 5. for the Lord God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall enlighten them Revel 22.5 Hence we perceive good reason why the Lord laid a restraint upon them to tarry at Jerusalem It was the day of the Spirit the eighth day there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a restraint Hence we learn that as in the letter and outwardly so inwardly and in the Spirit there is a difference of dayes It is the Wisemans question Why doth a day excel a day and all the light of the day of the year is of the Sun So the words are read in the Greek Ecclus 33.7 He answers his question Ecclus 33. v. 7. 13 By the knowledge of the Lord they were distinguished and he altered seasons and feasts Some of them he hath made high dayes and some of them he hath made high and sanctified and some of them he hath put for the number of dayes And the Wiseman shews there is like reason for the difference among men All men saith he are from the ground and Adam was created from the earth In multitude of knowledge the Lord hath divided them and made their wayes diverse some of them he hath blessed and exalted and some of them he hath sanctified and set them near himself But some of them hath he cursed and brought low and turnd them out of their standings As the Potters clay is in his hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all his wayes are which words are left out in our Translation according to his pleasure so man is in the hand of him who made him to render unto them according to his judgement Let them take notice of this who confound all differences of dayes and differences of men how point blank they oppose the express testimony of the Wiseman here I know there is a time when some strong men may esteem every day alike Rom. 14.5 But I am well assured that many of those who plead for a parity of dayes and persons are not yet grown up to that spiritual age But let them take notice that there is no time in all the Scripture set wherein it s said that all persons shall be equal Which is the main thing they contend for upon no ground Yea that which they suppose their principal ground is a main argument against their parity Mat. 23. v. 8.10 Our Lord saith to his Disciples Matth. 23. Be not ye called Rabbi for one is your Master the Christ and all ye are brethren And ver 10. Be not ye called Masters for one is your Master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Christ But the greater or greatest of you shall be your Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Its evident from the context that our Lord endeavours to render his Disciples like unto himself As therefore he did not exercise Mastership over his Disciples as the Jews Rabbins did over the people so neither would he that his Disciples should one over another because they were brethren which brotherhood yet inferred not a parity among them no more then our being the brethren of Christ Hebr. 2.11 renders us equal to him who is the first-born of many brethren Rom. 8.29 But
as he who is greater then all and indeed our true Master yet was minister of all so should he who is the greatest among his brethren be as their minister Whence we may reason convictively that if our Lord supposed some of his Apostles and Disciples greater or greatest of their brethren then surely he supposeth they are not equal 2. Hence also appears the spiritual excellency of the eighth day which is the true Lords day when the Lord God omnipotent reigneth and his Kingdom is come unto us in righteousness peace and joy in the holy Ghost For so we shall finde that in this number these are comprehended The number eight is a full number and called by the Pythagoreans the number of justice and righteousness because as it is compounded so it is also resolved into numbers Paritèr pares equal parts and particles of those parts Whence Georgius Venetus observes That they who were saved from the flood were Eight which according to the number of Justice implyes that all who shall be saved must be just men righteous men Yea that Noah for this reason is said to be a just man in his generation Gen. 6.9 Yea he himself is said to be the eighth Preacher of righteousness 2 Pet. 2.5 which is true without that absurd suppliment of person as I have heretofore shewen 2. In this mystical number also of eight the peace is represented when by Circumcision performed on the eighth day Gen. 17. the body of sin in the flesh which lusted against the Spirit Gal. 5.17 is put off Col. 2.11 and we now worship God in the spirit Phil. 3.3 when all jarring dis-harmony all differences between our God and us are silenced and taken away by Christs mediation as the binding cord and we hear nothing but the most harmonical diapason Wherein two things are considerable 1. A Return to the same Tone from whence we departed 2. Though it be not altogether of the same Key yet great agreement great peace there is an union identity and sameness The only difference between them is The one is lower the other is higher These are discernable even to every ear though the learned Musitian can best judge of these things But what is this to us When man thus imitates his God thus returns unto him then as the first day of the Feast of Tabernacles is holy so is the eighth and last also Levit. 23.35 36. When as it was in the beginning so it is now When the one extreme is God the other Man most like unto God and both make a most harmonical and peaceable Diapason There 's but one minde in both 1 Cor. 2.16 One heart in both David according to Gods heart In both one will Gods will done in earth as it is done in heaven O most perfect peace 3. From this righteousness and peace cannot but Echo and resound answerable joy joy in the holy Ghost How can it be otherwise For when the Lord hath circumcised the heart Deut. 30.6 with the circumcision of the spirit on the eighth day the day of the spirit of love and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath cleansed and purged it round about according to the LXX and taken away the foolishness of it so the Chald. Paraph. expresseth it so that the man now loves the Lord his God with all his heart and with all his soul when now the mans love is fixed upon what is most lovely even the Christ of God in his Tabernacle the desire of all nations Hag. 2.7 When the man delights in what is most lovely most desireable and most delightful then the desire coming is a tree of life Prov. 13.12 Such joy must then be in great measure proportionable to him in whom we rejoyce and so in a sort unmeasurable and infinite such is the joy in the spiritual feast of Tabernacles when the Lord takes up his Tabernacle with us and dwels with us and we with him Revel 21.3 Such as when Nehemiah even the consolation of the Lord the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Comforter as his name imports keeps the feast of Tabernacles it must needs be joy great joy exceeding great joy Nehem. 8.17 As we may reason from what S. Peter writes to the believers in Christ Whom having not seen ye love in whom though now ye see him not yet believing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye rejoyce 1 Pet. 1. v. 8. or leap and dance with joy unspeakable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorificata glorified joy Such is that which ariseth not from the knowledge of Christ according to the flesh for though we have known Christ according to the flesh yet now we know him so no more for we walk by faith and not by sight by faith in the might and power of God according to which our Lord saith Blessed are they who having not seen yet are believing Joh. 20. v. 29. John 20.29 Who can duely esteem this faith and love but he who can experimentally say My Beloved is mine and I am his Cant. 2.16 The excellency of the holy assembly and restraint on the eighth day may justly reprove both the assemblies and restraints of known wicked men and of seeming holy ones for there are of both sorts The Prophet tells us of an assembly of treacherous men Jer. 9.2 The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as restrained themselves from what was good Jer. 9. v. 2. 8. and were in the bond of iniquity He describes them verse 3. They cause their tongue their bow to shoot a lie and have not strengthened themselves for truth in the earth For they proceed from evil to evil and have not known me saith the Lord. And the Prophet gives warning of such Take ye heed every one of his friend and trust ye not in any brother for every brother will not be Israel prevailing with God but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will utterly supplant will imitate Jacob in deceiving his brother and every companion will walk deceitfully They will use deceit every one against his neighbour they will not speak the truth they have taught their tongue to speak a lie They have laboured or wearied themselves to commit iniquity Whereupon the Lord tells Jeremy Thine habitation is in the midst of deceit wherefore I am melting them and I will try them saith the Lord. For what shall I do for the Daughter of my people As if the Lord should say they are indeed thus wicked an assembly of treacherous men but some good men there are among them as some gold among much dross wherefore I will melt them and try them Their tongue is an arrow shot out it speaketh deceit One speaketh peace with his neighbour with his mouth but in the midst of him or in his heart he laieth his wait These sins the Prophet found and reproved at Jerusalem and so did David before him Psal 5.5 He had found a like assembly of treacherous men like those before the confusion of tongues Gen. 11. of whom the
much more the whole number of them and that number the number of Eleven which in it self alwayes bodes some evil or other That day is a day of wrath a day of trouble and distreâ—â— a day of wastness and desolation a day of darkness and gloominess a day of clouds and thick darkness a day of the Trumpet and alarm against the fenced Cities and against the high Towers 1. Wherefore let no man hastily presume of his attainments as if he were already come into the heavenly Canaan the land of Rest There are eleven dayes from Horeb by the way of Mount Seir to Kadeshbarnea Moses describes that way ver 19. of this Chapter when we departed from Horeb we went through all that great that terrible wilderness the words are ful of Emphases which ye saw by the way of the Mountain of the Amorites as the Lord our God commanded us and we came unto Kadeshbarnea After we receive the Law in Horeb that is 1. in heat of concupiscence accidentally stirred up by the Law Rom. 7.8 2. In drought without any rain or dew of grace to extinguish or allay it 3. In terrour of the sword that killing letter All which S. Hierom understands by Horeb. We then come into the Wilderness the Wilderness of Paran where Hagar and Israel dwelt Gen. 21.20 21. which are allegorically understood of the first covenant saith S. Paul Gal. 4.21 25. A solitary a lonely condition which is described Deut. 8. v. 15. Deut. 8.15 That great Wilderness a state of long solitude and desertion and that terrible by reason of the fiery Serpent the word is singular the Devil which usually frequents such Deserts and annoys us with his venemous temptations as with fiery darts of the evil one Ephes 6. v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 6.16 He allures us with blandishments and inticements until we embrace his suggestions and then as the Scorpion he smites with the tail of despairing remorse accusation and condemnation Such Briars and Thorns are with us in Sinai and we dwell among such Scorpions Ezech. 2.6 A place of thirst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thirst after comfort and life but in which there are no waters of spiritual consolation All that great that terrible Wilderness we pass thorow before we come to Kadeshbarnea the unstable holiness of the childehood and then we are not yet come unto the rest 2. Let no son of Israel despair There are but eleven dayes from Mount Horeb unto Kadeshbarnea Passuri graviora dabit Deus his quoque finem We must endure greater and more grievous evils then these by how much we draw nearer to the heavenly rest And our God will put an end to those also It is at the Lords command that we take this journey Deut. 1.19 And he is leading us thorow that great that terrible Wilderness He is bringing forth water out of the Rock of Flint He is feeding thee with Manna in the Wilderness giving thee to eat the same spiritual meat Deut. 8. v. 15 16. and causing thee to drink the same spiritual drink 1 Cor. 10. Deut. 8.15 16. The words are in the Participle and imply the continued acts the perpetual guidance of our God his causing us to drink into one spirit and feeding us continually with the bread of life Wherefore be weak that is acknowledge thy weakness and thou shalt be strong So the Arabic Proverb And the Apostle Hebr. 11.34 Out of weakness they were made strong Remember what befel the fearful and unbelieving Israelites in Kadeshbarnea in the wilderness of Paran they were afraid of the sons of Anac and believed not in the mighty power of God and so entred not into Gods rest which is the Apostles main argument of Hebr. 3. and 4th Chapters with allegorical allusion to Num. 13. and 14 Chapters Degeneres animos timor arguit Fear proves base spirits female and effeminate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timerous Ismaelites not valiant and couragious Israelites Consider what he saith who sits upon the throne he who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first and the last Revel 21.1 8. S. John having seen the new Heaven and the new Earth and the holy City the new Jerusalem he heard the great voice saying the Tabernacle of God it with men and he will take up his Tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with them c. then ver 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 21. v. 7 8. he who is overcoming shall inherit these things or according to another copie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things and I will be to him a God and he shall be a son unto me But to the fearful and unbelievers and sinners and abominated ones and murderers and fornicators and Sorcerers and idolaters and all liars their portion is in the Lake burning with fire and brimstone which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that second death Wherefore rest not in Kadeshbarnea be not alwayes children Ephes 4.14 lest ye perish in the childehood as they did Num. 14. but v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attaining to the truth of these types and figures by love grow up unto Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all things or who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things and in all things Col. 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be men be valiant and couragious through that faith which overcomes the world 1 John 5.4 Following the Lords cloud of witnesses Hebr. 12.1 who through faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 longsuffering inherited the promises Hebr. 6.12 Heb. 6. v. 12. With such victorious faith such longsuffering endure ye travail and labour your six dayes so shall ye attain unto the seventh the true Sabbath the Rest-day of your souls even Jesus Christ even through Jesus Christ our Lord. The Lord God of your fathers make you a thousand times so many more as ye are and blesse you as he hath promised you Deut. 1. v. 11. These words contain Moses his Blessing of Israel And as they are here rendred they make a good sense But they reach not unto the full blessing such as Moses intended and the Lord had promised For whereas Moses acknowledgeth Gods blessing promised to Abraham to be fulfilled in part unto Israel he prayes for the accomplishment and fulness of it in bringing in the true Israel of God whereof the Israel according to the flesh was a type and figure The promise made to Abraham was of a twofold seed whereof the one was that it should be as the dust Gen. 13.16 and as the sand on the sea shore Gen. 22.17 The other that it should be as the Stars of heaven Gen. 15.5 and 22.17 The former is fulfilled in Israel according to the flesh the later in Israel according to the promise according to which Abrahams seed was to be called Gen. 17.19.21 The former promise was made good unto the fathers of these Israelites to whom Moses here speaks who were numerous and multiplyed
but of an hard and impenitent heart Rom. 2.5 like the sand on the Sea-shore and as the Dust Gen. 13.16 minding earthly things Phil. 3.19 The later part of Gods promise unto Abraham was fulfilled in the people to whom Moses here speaks as he affirms v. 10. The Lord your God hath multiplyed you and behold ye are this day as the stars of heaven for multitude Howbeit this accomplishment was only figurative and it self was to be yet fulfilled in the true Israel And therefore Moses prayes thus The Lord God of your fathers adde beside or over and above you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were you or like unto you or such as you a thousand such as you are that is true Israelites such as you represent in type And thus many both antient and later Translators understand the words and commend them to us in this sense The LXX thus The Lord God of your fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Addat vobis not as the Latin Translators there turn it Ut sitis that ye may be but ut estis as ye are The Samaritan version The Lord God of your fathers adde over and above you as ye are So the Arabic such as ye are To the same purpose the Tigurin Bible and Vatablus Addat super vos sicut estis that is Hebr. Vt tales quales estis that such they may be as ye are So the Spanish Bible so Piscator and Pagnin Howbeit Arias Montanus though often very judiciously he render by the Participle what Pagnin turns by the Verb yet both of them agree to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Addat the Lord adde which is better here turnd by the Participle and not harsh in English The Lord God of your fathers be adding unto you such as ye are So that hereby is imported Gods continued act of adding unto his Church and people such as they are Which is very reasonable For 1. Such is the vertuous inclination of holy love in every pious soul that it moveth and disposeth every one to his like so that good men soon finde out one another 2. The Divine Wisdom goeth about seeking such as are worthy of her and sheweth her self favourable unto them in the wayes and meâ—tâ—th them in every thought Wisd 6.16 according to what our Lord saith of the Father John 4. v. 23. Acts 2. v. 40.47 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he seeketh such worshipping him and such he brings unto the Son and is daily adding such unto his Church according to what S. Luke saith Acts 2.47 that God added unto the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those who being obedient unto the exhortation v. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 save your selves or be ye saved saved themselves from the crooked or untoward generation such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such saved ones God added unto the Church daily 3. Herein consists much of Gods blessing upon his people that addition of such as they themselves are is made unto them Which the Psalmist proves Psal 115.13 14. He will blesse them that fear the Lord the small with the great Wherein that followes Psal 115. v. 13 14. the Lord will be adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above you above you and above your children 4. From such addition or from addition of such results the glory of God So the Prophet Esay 26.15 Esay 26. v. 15. Thou hast added to the nation then followes thou art glorified viz. in regard of his faithfulness in that he makes good his promised blessing So that under the figure of Israel here mentioned and the increase of them and addition unto them Moses prayes for the Israel of God such as are pure in heart unto whom in special manner God is gratious as Asaph saith God is good unto Israel and then he explains what Israel that is and adds to the pure in heart Psal 73.1 The like distinction our Lord intimates John 1.47 John 1. v. 47. speaking of Nathanael Behold faith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Israelite indeed or truly in whom there is no guile For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veritas the truth is opposed to types and figures very often in Scripture Dan. 7.16.19 and 11.2 John 6.32 and 15.1 Hebr. 8.2 and 19.24 This is Israel indeed and truly And such is the Israel which God respects and saves and according to which he is said to be the God of Israel And therefore when the Apostle had spoken the wisdom of God among the perfect and had declared the secrets of the divine dispensation and shewen in what manner and order God declares his wrath on the vessels of wrath and the riches of his glory on the vessels of mercy and had now taught that every one who is a vessel of wrath he becomes such because through his hardness and impenitent heart he treasures up wrath against the day of wrath but the vessels of mercy are such as have cleansed themselves from these and have prepared themselves unto every good work Rom. 9.27 He confirmes this doctrine by the authority of the Prophet Esay 10.22 If the number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the sons of Israel be as the sand of the Sea a remnant shall be saved They who are not to be saved are as the sand of the Sea they who shall be saved are as the Stars of heaven For the speech contains both parts of the promise made to Abraham Gen. 15. saith one of the pious Antients Howbeit I cannot but note a mistake of the Translators in the place named Esay 10. v. 22. Rom. 9. v. 27. Esay 10.22 where they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though and in Rom. 9.27 they so render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which in both places of Scripture are conditionals not discretives and are to be turnd by Si if not though And as God could adde no other then such unto his Israel so neither could Moses pray for any other than such to be added unto Gods Israel For if the sons of Israel be as the sand of the Sea an hard hearted fruitless and unprofitable people if an earthly minded people how ever numerous yea innumerable nor can God bless such nor adde them to the Church of Christ nor can Moses or any other true servant of God pray for the addition of such It is the advice of the Wise man Desire not a multitude of unprofitable children neither delight in ungodly sons Though they multiply rejoyce not in them except the fear of God be with them Trust not thou in their life neither respect their multitude For one that is just is better then a thousand c. Which he proves by many examples of Gods judgements on the increase of sinful men whom God pitied not nor spared the six hundred thousand footmen who were gathered together in the hardness of their hearts Ecclus 16.1 10. Consider this O thou Israel of God! and endeavour to assimilate and make others like unto thy self that they
up take your journey and pass over the River Arnon 2. Executory Begin possess and contend with him in battle The inducement and motive perswading hereunto is by divine artifice situate between these two kinds of exhortation as a powerful perswasive unto both Behold I have given you c. The Exhortations may be considered either in themselves and a part or joyntly as one is in order to other Thus Arise ye take your journey Arise ye that ye may take your journey and pass over the river Arnon Arise ye take your journey and pass over the river Arnon c. But I shall not speak so particularly of all the divine truths which this Text may afford SER. XII but I shall take the exhortations in their order and speak of them as they are serviceable to our edification And first of the first 1. Rise ye up The word here turn'd to Rise up is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly is a change or motion of the body upward which had sitten lyen or fallen down before Generally it imports a change in order to some other state and so it signifies 1. Surgere to Rise which in regard of the term à quo is from sleep from sin and uncleanness from a low estate from great abasement from bondage we have all these together Esay 52.1 2. Awake awake put on strength O Zion put on thy beautiful garments c. There shall no more come into thee the uncircumcised and the unclean Shake thy self from the dust Arise and sit down O Jerusalem loose thy self from the bands of thy neck O Capive daughter of Zion Yea rising is from sleep and that sleep in death Awake thou that sleepest and arise from the dead saith the Apostle 2. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also Insurgere to rise against to rise up Hostili more as also to make insurrection against the predominant and oppressing sin This seems to be more proper here as the Lord exhorts to a warlike engagement against Sihon and to a spiritual warfare against sin and iniquity And so this command is Secundum motum Antitypiae Christ our Head is risen and it is most reasonable that his body arise with him He hath risen from a dead sleep his low estate abasement and humiliation and it is the duty of those who are Christs to arise from a like a worse sleep in death Christ hath conquered and abolished death and brought life and immortality to light 2 Tim. 1.10 And according to the exceeding greatness of Gods power to us-ward who believe we rise up as mighty men and tread down our enemies in the mire of the streets in the battle and we fight because the Lord is with us Zach. 10.5 We call upon the Lord and awaken him in us Awake why sleepest thou O Lord arise Psal 44.23 And again v. 26. Arise an help for us so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies And the Lord calls upon us Psal 44. v. 26. Ephes 5. v. 14. Awake thou that sleepest and arise from the dead and Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illuminabit te Christ shall enlighten thee Whence we may take notice 1. That men are commonly asleep or lazy or at ease in the flesh or drown'd in speculation or dejected and in a drooping despondency and not soon or easily rouz'd or raised up to difficult and hard duty 2. The Lord supposeth in us believers a power to arise when we are awakened by his outward call as that of the Minister as that of Moses here and by his inward call annexed to the outward the voice of Christ speaking from heaven Hebr. 12.25 3. And this is the great mercy of our God to his Israel that he hath raised up his Son Jesus and sent him to raise us up and to bless us by turning every one of us from our iniquities Acts 3.26 or as it is in the Vulg. Lat. Ut convertat se unusquisque à nequitia sua Acts 3. v. 26. that every one of us turn himself from his iniquity which the most antient English Translations follow and the Greek will bear it This goodness and mercy of God will be frustrate and so great grace we shall receive in vain if as Christ is risen we arise not with him Wherefore 2. The second Exhortation is Take your journey Whence it followes 1. Psal 119. v. 1. The Law of the Lord is a way O the blessednesses of those who are perfect in the way What is that way It follows who walk in the law of the Lord. The Gospel also is a way Acts 19.9 They spake evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that way and v. 23. There arose no small stir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about that way In both places the Vulg. Latin hath De via Domini concerning the way of the Lord which is the way of life Yea it is called the life it self Acts 5.20 Go stand and speak in the Temple to the people all the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this life 2. There are diverse stages diverse steps in the way of life diverse degrees of lalitude extension and intention in the divine vertues and graces There is an increase of faith Rom. 1.17 An abounding in hope Rom. 15.13 A walking and progress in love Ephes 5.2 A growth in grace 2 Cor. 9.8 2 Pet. 3.18 According to which we may out-go one another and exceed our selves 3. We are all of us by profession not at home but Travailers and such as seek a countrey a better countrey that is an heavenly Hebr. 11.16 4. The way to the heavenly Canaan consists not in indivisibili It is not finished all at once Justification is not in an instant but as in nature place and space motion and time they are all Continua continued Revel 22. v. 11. and therefore they have Partem extra partem one part beyond another So in our spiritual journey he that is righteous let him be righteous still The Greek text is otherwise in some Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him that is righteous work righteousness still Revel 22.11 For since the way to the state of bliss here prefigured by the Lords land Rom. 2. v. 7. Hebr. 10. v. 38 39. is signified by a journey it imports progress and going on a patient continuance in well doing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of good worke Rom. 2.7 And as Justification it self is progressive so likewise is the justifying faith from faith to faith Rom. 1.17 And the just shall live by faith or out of his faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if any man draw back my soul shall have no pleasure in him The Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which found thus And if he the just draw back my soul hath no pleasure in him there 's no any man in the text but the just man necessarily understood So Hierom Justus autem mens ex fide vivet Quòd si subtraxerit se non placebit animae
of God and friends have communionem consiliorum voluntatum communion of counsels and wills And therefore David hates vain thoughts Psal 119.113 2. Entertain good thoughts and highly esteem them they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent of God unto thee Thou canst not think any thing of thy self as of thy self thy sufficiency is of God So David esteemed his good thoughts How pretious are thy thoughts unto me O God! How great is the sum of them Or Psal 139. v. 17. how strong are the heads of them There are leading good thoughts which if they be followed will prove exceeding strong Such was that of David Psal 119.59 I thought on my wayes and what came of it and I turnd my feet unto thy testimonies I made haste and delayed not to keep thy Commandements The Apostle knew full well how powerful good leading thoughts are Phil. 4.8 Having reckoned up things true honest just pure lovely of good report what ever vertue what ever praise think saith he on these things and then The God of peace shall be with you These are able to cope with Sihon King of Heshbon both in strength and number for so it followes if I number them they are more then the sand More and more mighty were they with David when all nations compassed him about yet so strong was he that in the Name of his God he doubted not but he should cut them off Psal 118.10 11 12. But when did all Nations compass David about The Psalm how ever some understand of David in the history yet it cannot be made good of him but of Christ the spiritual David and his Church as it is plain by evident proof v. 20. 26. And most true it is that all Nations have compassed him about Yea swarms of temptations from evil thoughts as of Bees have compassed him about for he was tempted in all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 4. v. 15. according to similitude without sin Hebr. 4.15 And in that he hath suffered being tempted he is able to succour those who are tempted Hebr. 2.18 And therefore he being the minister of circumcision for the truth of God even the true circumcision of the heart Rom. 15.8 He cuts off all the vain sinful thoughts Psal 118. v. 10 11 12. from the heart and so circumciseth it And thence it is that Psal 118.10 11 12. he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will circumcise them so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies and it s thrice there used importing the circumcision 1. Of the Father in the place named Rom. 15.8 2. Of the Son Col. 2.11 3. Of the Spirit Rom. 2.29 Phil. 3.3 And accordingly he circumciseth his Church under all these dispensations What though the Gyants the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth-born thoughts arise against thee Are any are all of them too mighty for thy God to overcome Retyre unto thine own heart and to thy God there and to his pretious thoughts When the heart is let loose and the thoughts not kept at home thousands of wicked imaginations break in and fill the soul and indispose it towards God and weaken it and disable it for resistance of the spiritual enemy Nunquam tam bene quis exit quin sit intùs manere melius Never does any go abroad but it s much better to stay at home The mighty God is the good mans dwelling place Psal 90.1 Through him the Zamzummim the wicked thoughts are subdued and brought under the obedience of Jesus Christ Deut. 2.20 21. 2 Cor. 10.5 3. Let us put on the whole armour of God that we may be able to stand against the wile of the Devil For we wrestle not onely against flesh and blood carnal thoughts only which are as Flesh-Flyes but also against the spiritualities of wickedness Ephes 6.11 12. Wherefore let us gird about our loynes with truth The loynes are the seat of lust both inherent and acquisit The beast he stirs up evil affections there Job 40.16 His strength is in his loynes and his force is in the Navel of his belly The Apostles counsel is therefore to gird up the loynes of our minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our reason or discursive faculty 1 Pet. 1.13 There 's great danger to be foyld at the weapon While Eve a figure of the thoughts 2 Cor. 11.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not mindes but thoughts and acts of the minde adventured without this girdle 2 Cor. 11. v. 3. to reason with the Serpent she was conquered And while Eves children are un-girt in their thoughts while they do ad morem discincti vivore Nattae live without regard had to their thoughts Sihon soon prevailes over them The brest-plate of righteousness Lights and perfections were in Aarons brest-plate and they are required in all those who are made Priests unto God to be so armed Levit. 8.8 Ephes 6. v. 14. and having your feet shod shooing your feet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the preparation of the Gospel of peace or with the confirmation and establishment Thou walkest in the midst of snares Ecclus 9.13 Briars and Thorns are with thee Ezech. 2.6 while we have to do with Sihon and his Heshbonites evil thoughts spirits and men we had need to be well shod Not so when we converse with good thoughts good spirits and good men When Moses came with his feet shod towards the Mount of God Exod. 3. v. 5. Josh 5. v. 15. the Lord bad him put off his shooes Exod. 3.5 So said the Angel to Jehoshuah And there is the same reason alleaged to both because the place was holiness No Briars no Thorns there there 's no need of fencing and arming our selves unless against thoughts and words and men of Belial 2 Sam. 23.6 7. Adde to these arms the shield of faith the helmet of salvation and the sword of the Spirit which is the Word of God praying with all prayer and supplication at all times or in every season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every opportunity yea in season and out of season continually in the Spirit and watching thereunto with all perseverance and supplication for all Saints This part of the spiritual armour is not fixt to any part of the body as others are for herewith the whole armour of God is knit together Thus being armed with the weapons of our warfare mighty through God for the pulling down of strong holds 2 Cor. 10. v. 5. casting down reasonings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and every height or high thing exalted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the knowledge of God and captiving every thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the obedience of Christ 2 Cor. 10.5 So will the Lord of hosts give Sihon and Heshbon into our hand and power and tread Satan under our feet shortly For this end The grace of our Lord Jesus Christ be with you Amen Rom. 16.20 What nation is there so great that hath God so nigh unto them
wise Salomon directed by the onely wise God have injoynd the same in vain that every one should keep himself his heart his soul diligently If no man had power so to do At least they were confident that the Sons of wisdom the Israel of God Believeres in Christ such as we all profess our selves to be that such as they have power over their own soules hearts and spirits to keep them Because they have in them the power of God which is Christ himself to keep them 1 Cor. 1.24 3. A man cannot be too strict too carefull too diligent in the keeping of his own heart He must keep it with all keeping yea above all keeping So that what care and regard men have to their houses their fields their treasures the safety of their wives their children their friends their servants Such care such vigilancy yea greater care greater regard ought to be had of the heart If these must be garded the heart must be re-garded the gards must be doubled in defence of the heart If we set on locks for the preservation of our treasure we must set on locks double locks and barres for the preservation and keeping of our heart 4. If this care this watchfullnes be required of every one in regard of himself Hebr. 13. v. 17. how great must their care their observation be who watch for others souls Hebr. 13.17 Obey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them that lead you and submit your selves for they watch for your soul c. How much greater must their care be who have charge of all 2 Cor. 11.28 the care of all the Churches Such was S. Pauls charge But the keeping of others and Watching over them is not the ministers duty onely but even every mans in regard of every man according to his power And therefore the wiseman Ecclus 17.14 He that is the Lord said unto them Beware of all unrighteousnes that 's a command to look to our selves and to keepe our owne hearts and he gave every man commandement concerning his neighbour that 's the care for others And that men are grown careless and regardless of others it proceeds from that Cainish nature which men have gotten by long walking in the way of Cain It was his speech Gen. 4.9 Am I my brothers keeper 1. This justly reproves the gross mistake if we may so call it of this precept Moses saith only take heed to thy self and keep thy soul diligently And how many of the Apostate Israelites take heed to their brutish those carnal selves and keep their body diligently take care of their flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13. v. 14. Rom. 13.14 pamper their bodies feed them riotously and gluttonously clothe them gorgeously They who wear soft raiment are in Kings houses saith our Lord Matth. 11.8 Should some one of our Saviours genuine Disciples behold our Congregations he would think we were all Courtiers 2. Others when they are counselled by Moses to take heed to themselves and keep their souls diligently let them alone to provide for their natural their animalish selves and they keep their souls diligently Their money is their souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gold is the blood and soul of these men Meantime that divine self that off-spring of God its troden under the feet of the beastly the brutish self the sensual self The immortal soul born out of God and created to bear the image of the heavenly it s wholly neglected miserable poor and naked This this is the wisdom of the carnal man to take great heed unto the flesh which is corruptible and must shortly perish to provide with greatest care for the body which is no better then a man-case feed it clothe it deck it wash it trim it rub it paint it powder it spot it c. In cute curanda plus aequo operati Too busie men and women are in caring for their skin As for the immortal soul bought with an inestimable price which should feed on faith Psal 34. v. 3. Psal 34.3 and be gloriously clothed with the Lord Jesus Christ and his Spirit made to be the dwelling of the Deity it s so little cared for so slighted and disregarded as if indeed it were not at all Minima maximi maxima minimi aestimantur least things are most regarded the greatest least O thou degenerate unworthy brutish man Consider once what thou art and know thy self Call thy self seriously to an account whence thou art and of how noble a stock who was thy maker and for what end he made thee and how unlike thou art unto thy God to whose image thou wert made and how unlike thy self when thou camest out of Gods hands Humble thy self and sit in the dust whereinto that flesh thou tamperest is ere long to be resolved Put off thine ornaments that the Lord may know what to do to thee Exod. 33.5 Clothe thy proud flesh with beasts skins as our God clothed sinful Adam to teach him thereby mortification of his sin Gen. 3.21 Be exhorted O Israel to take heed to thy self to keep thy heart to keep thy soul diligently Care O care for thy soul as a thing of greatest price as that whose worth cannot be countervailed by all the creatures as being better worth then all the world For what shall it profit a man if he shall gain the whole world Mark 8. v. 36 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and lose or be punished with the loss of his own soul Or what shall a man give in exchange for his soul Mark 8.36 37. Consider how easily the heart walks after the eyes Job 31.7 How slippery our standing is how dangerous our fall that being fallen we can never rise by our selves that sin which defiles the soul may be engendred by an evil word yea by a vain thought Jer. 4.14 Jer. 4. v. 14. O Jerusalem cleanse thy heart from wickedness that thou mayest be saved How long 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wilt thou cause thy vain thoughts to lodge in the midst of thee That consent unto the temptation compleats and perfects the sin That sin being perfected brings forth death O what great need therefore is there that we take heed to our selves and that we keep our souls diligently that we keep our hearts above all keeping The meanes to keep thy self thine heart thy soul O Israel is not here prescribed by Moses The most effectual meanes was reserved for him whom the Lord would raise up who should be like unto Moses For surely the Lord such is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his moderation and equity would not injoyn such an hard duty as this is to be done but he would also shew the most effectual meanes and way how it should be done Wherefore the Lord Jesus whose main end of comming into the world was to save mens soules he prescribes two powerfull expedients and meanes to be used by his disciples for the effecting of it Luke 9.23 1. Self-denyall and 2.
Taking up the Cross 1. Self-denyall stands as a Porter to keep the dore of the heart And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to keep signifies all the Porters duty in three acts Observare Cohibere prohibere 1. To observe who comes in and who goes out For so every one ought to take heed what thoughts enter into his heart and what desires run out 2. To keep the heart at home that it go not after the eyes Num. 15.39 3. To award and keep off temptations Job 31.1 2. The Cross and patience of Jesus Christ is as a strong dore with locks and barrs to withstand and bear off all forcible entry And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Prison-house Gen. 40.3 According to our Lords precept Luke 21. v. 19. Luke 21.19 In or by your patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possess ye or gain ye the possession of your souls Such diligent heed must be taken for the avoiding of great evills that otherwise will follow That 's the third divine Axiom 3. Israel ought to take heed to himself and keep his soul diligently lest he forget the words which his eyes have seen and lest they depart from his heart This point adds to the former the consideration of the ends why Israel ought to take heed to himself and keep his soul and these ends are powerful reasons of this important duty from the great and imminent danger which will ensue upon the neglect of it Wherein we have 1. The caution or warning only take heed to thy self and keep thy soul diligently 2. The peril and danger that otherwise will follow lest thou forget the words which thine eyes have seen and this danger brings in another lest these words depart from thine heart Herein we must enquire what forgetfulness is which because its a privation and privatives are best known by their positives we must first learn what memory is and what it is to remember which according to Plato Speusippus and others of that School is Cogitationes conservare to keep our thoughts And they say that the better memory is Dispositio animae inhaerentem veritatem custodiens a disposition and frame of the soul keeping truth inherent in it But these descriptions seem too strait for the nature of memory Others therefore ascribe two offices unto it others three 1. To lay up in memory 2. To retain 3. To recall to minde The two former may be reduced to one 1. As to keep and retain the thoughts 2. To recal them when they are lost or in danger of losing when we have use of them Thus Jacob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laid up and kept in his memory the dreams of his son Joseph Gen. 37.11 So did Mary keep in her heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the words which were spoken of Christ by the Shepherds Luke 2.19 Luke 2. v. 19.51 And again v. 51. His Mother kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these words Our Translators turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former place things in the later more advisedly sayings And as to remember is to commit and retain our thoughts in memory so likewise it signifies to recal them as Luke 22.61 Peter remembred the words of the Lord Luke 24.6 7 8. To forget therefore is to lose our thoughts and let them slip out of our custody and keeping So the Apostle understood forgetfulness Hebr. 2.1 If we inquire into the reason of this warning it proceeds from the great love of God toward his Israel 1. He knowes the excellency of the words and things committed to our trust and the custody of our memories even the holy and blessed Trinity and the work of our creation Eccles 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Creators the Law of God the Father Malac. 4.4 The Redemption by Jesus figured by bringing Israel out of Egypt Deut. 16.3 Jude v. 5. Vulg. Lat. Sins committed against so great grace Deut. 9.7 Ceasing from our sins figured by the Sabbath Exod. 20.8 and many the like which is not a bare memory but such as puts us upon sutable duty Verba sensuum innuunt affectum effectum words of sense inward and outward import affection and effect answerable thereunto as Deut. 8.18 19 20. Psalm 22.27 and many the like 2. These are too sublime and of too high a nature for the foolish heart of man left to it self to contain Prov. 24.7 And there is in us by corrupt nature a stupidity and dulness in regard of spiritual things Hebr. 5.11 And Satan with his evil spirits interpreted by our Saviour the fowls of the air is watchful to catch the Word of God out of the heart when it is sowen Matth. 13.19 He is ready 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to drink and swallow up the precious liquor of the spiritual doctrine if we let it slip and it run out of our vessels 1 Pet. 5. v. 8. Hebr. 2.1 1 Pet. 5.8 3. The memory it self is frail and weak as a vessel that has got a fall that 's crackt and riven So saith the Wiseman that the inward parts of a Fool are like a broken vessel he will hold no knowledge as long as he liveth Ecclus 21.14 4. The memory is too often full of somewhat else and so intùs existens prohibet extraneum a vessel full of one liquor will not hold another Non datur penetratio dimensionum two bodies cannot be in one place nor two contrary spirits in one soul The Fool full of his own knowledge cannot receive divine understanding Proverbs 30.22 Great need therefore there was that the Lord should warn us of this danger 1. Whence we may observe the Lord hath given us the tutelage and gardianship of our selves our souls our hearts and what is that but our memories whereby we retain holy thoughts and the divine words which our eyes have seen Plato tells us that Mnemosyne is the Mother of the Muses The meaning is that the memory brings forth and nourisheth all the good thoughts It is the true inward Eve the Mother of all the Living ones which brings forth unto us spiritual Children According to which whosoever doth the will of God he is the Mother of Christ Matth. 12.50 For all the senses outward and inward were made for the life especially the two disciplinary senses Seeing and Hearing The Lord hath given them both for this end And therefore the eye is a seeing eye when a man sees the divine Words and discerns aright what the will of the Lord is and the ear is an hearing ear when he obeyes the commands of God And therefore the wiseman tells us that the hearing ear and the seeing eye the Lord hath made even both of them Prov. 20.12 Whence our Lord he that hath an ear to hear saith he let him hear Matth. 13.9 Rev. 13.9 Thus the retentive memory and the heedfull thoughts are given unto man as his meet help before him Ephes 1.4 Thus the woman was created for the
joyn'd and continued unto him as one with him 1 Cor. 6.17 He that is joyned unto the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agglutinatus glued as it were and intimately united unto the Lord he is one spirit the Syriac adds with him And therefore it must needs be irksom and painful to part from him as a bone dis-joynted and parted from its bone so the word in Jer. 6.8 signifies as the Translators acknowledge in the margent and it is so used Gen. 32.24 And indeed it most concerns us and in all reason we should be most sensible of it when our soul is dislocated and out of joynt and so it is when the Lord departs from it because we have first departed from him And therefore he complains Ezech. 6.9 I am broken with your whorish heart that hath departed from me And therefore the Lord out of his great love seems sensible of such paines as accompany dis-joynting or wounding or breaking of the body part from part Wherefore the Lord out of intense love exhorts us Be instructed or corrected or instruct thy self O Jerusalem Ne avellatur anima mea so Arias Montanus turns it lest my soul be violently pluckt away from thee as unwilling yet forced by thee to depart from thee And what will come of it lest I make thee as a Desart a wasted desolate land not inhabited These words must not depart from thy heart all the dayes of thy life Thou hast no warrant to neglect the heeding of thy self or keeping of thy soul no not one day of thy life The reason is 1. Our God is the God of all our times all our dayes 2. His words are the words of this life Acts 5.20 Be exhorted O Israel only to take heed to thy self and keep thy soul diligently lest thou forget the words which thine eyes have seen and lest they depart from thy heart all the dayes of thy life Solomon having exhorted his son or disciple to heed his words and give attention to his sayings Prov. 4.20 well knowing the common guise of hearers to let what they hear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slip or drop like water thorow a riven dish as that word properly signifies Hebr. 2.1 he adviseth his son to beware lest the wicked cause these words to depart from his eyes For so the word is in Hiphil and requires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood out of the verse before Prov. 4. v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne recedere faciant let not the wicked cause them to depart from thine eyes but that he keep them in his heart as an hidden treasure laid up in the midst of his heart as most dear unto him This keeping of them will not be in vain for they are words of life to those who finde them v. 22. And whereas some Physical Receipt may be soveraign for the cure of some one or other disease this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Receipt or received doctrine as he calls it ver 2. of of that Chapter it s a Catholicon an universal medicine its health to all their flesh Which is literally and really true for the healing doctrine of the Word 1 Tim. 1. v. 10. as the Apostle calls it 1 Tim. 1.10 not only restraines the concupiscible from all excess and riot from all surfeting and drunkenness from all chambering and wantonness all foolish and hurtful lusts which betray the soul unto these exorbitancies but it moderates also the passions of the irafcible as anger fierceness indignation desire of revenge vain fears vain hopes Which spiritual maladies the learned Physitians in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly declare to be the causes of many bodily diseases But though the words of wisdom be attended unto though laid up in the heart yea in the midst of the heart yet unless the heart it self be well kept we are in danger to forget the words which our eyes have seen and they will depart from our heart To prevent so great an evil its needful that we learn an Art of memory a method and way to keep these words For certainly by corrupt nature we are not able to keep them Herein we must proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Somewhat that hinders must be removed and some positive helpful means used 1. As for the former I shall name some impediments of the natural memory and the removal of them with Analogy unto spiritual hindrances and removal of them also The corrupt animal spirit hurts the natural memory And many unclean spirits there are which destroy the remembrance of those words which our eyes have seen One ye read of in Mark 1. Yea Mark 5.2 there 's a whole Legion of them in one man who dwels in the tombs even in dead works He cannot be bound with the bands and fetters of the Law but he breaks them and casts them away Psal 2. Such unclean spirits ye read of who have destroyed the memory of God and his Word extreamly in these last dayes Revel 16.13 14. Jer. 23.14.27 How needful therefore is it to discern of the spirits whether they be of God or not 1 John 4. 2. The Physitians say Delirium phrenitis causat oblivionem when the reason is lost the memory is lost 'T is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the guide and rudder of the soul The Prodigal for this reason forgat his fathers house as it is evident from hence that afterward he is said to come to himself Luke 15. 3. A third hurt of the memory is said to be negotiorum moles incombrance with many businesses Mark 4.19 the cares of this world and the deceitfulness of riches and the lusts of other things choak the word And therefore the Apostle exhorts us to lay aside every weight and the sin that besets us in every circumstance Hebr. 12.1 4. That which they say helps the natural memory hurts the spiritual namely images For experience hath proved that hereby forgetfulness of God and divine things hath crept into the Church of God Hereby the antient people of God were extreamly deceived They made an Idol to help their memory of God and thereby the lost it Psal 106.19 20 21. They made a Calf in Horeb and worshipped the molten image c. Then followes they forgat God their Saviour And it is a vain impiety to set men to look Pictures and Images of God the Father Son and Spirit which draw down the thoughts from conceiving a-right of God to be a Spirit unto corporeal and sensible things 2. Come we to positive helps Certain it is Quae curamus meminimus Those things which we take heed unto and take care of those even when we are old we remember especially when we fasten them in our souls by meditation on them day and night Psal 1. They are wont to preserve the natural memory with certain ointments applyed to the head Such a spiritual unction we receive from the holy One 1 John 2.20 which remembers us of all that ever we
rewards every man according to his works the reward of good works and the punishment of the evil finished must be greater then of the same intended God was patient all the time that David was plotting the death of Vriah but when it was effected then he sent Nathan and denounced his judgement Hence we learn that 1. The heart is Murdrorum officina the flesh-bank the slaughterhouse the murdering den wherein the wicked one slayeth the innocent Psal 10.8 2. A man may possibly be a murderer who yet layes no violent hands on any Is he angry with his brother he is guilty of the judgement Matth. 5.22 yes if he be angry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause S. Hierom and S. Augustin both agree that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause is not to be found in any old Greek copy Ut scilicet ne cum causa quidem debeamus irasci saith Augustin nor indeed is it extant in the vulgar Latin 3. Hence we learn to judge our selves and others if angry and malitious if hateful and hating one another 4. Yea hence learn the bloody-mindedness of this present generation what murdering and malitious hearts full of rancor and hatred they bear one party against another one man against another Shall not the Lord be avenged of such a nation as this This is harsh doctrine Alas if to be angry with my brother be no less then murder if he who hates his brother be a murderer what shall become of me I have been angry and hated my brother and spoken despitefully against him said to him Racha called him out of bitterness of spirit a fool Cease from wrath redeem thine envie and malice with love and mercifulness As all thy doings before were done in malice and hatred let them now be all done in love and kindness 1 Cor. 16.14 John 3.21 But alas thoughts of revenge assault me These are the messengers of Satan like him sent to kill Elisha 2 Kings 6.32 even God the Saviour in thee and therefore take his counsel there keep these revengeful thoughts fast at the door give no consent unto them they rome to take away thy head The head of every believer is Christ 1 Cor. 11. If thou consent unto them thou openest the dore of thy heart and lettest them in while thou keepest them without dore they cannot hurt thee No evil without thee no not the Devil himself the murderer from the beginning not he nor any evil can hurt thee while it is without thee no more then any good can help thee if it be without thee Alas I have crucified the life of God even the Christ of God in me I have murdered the Lord Jesus Haply this thou hast done indeed who hath not done it yet despair not There is a twofold killing as the Scripture distinguisheth Deut. 19. the one wilful and presumptuous the other at unawares And both these wayes the Lord Jesus hath been killed There are who have slain him wilfully Heb. 6.4 5. and 10.26 There are who slay him ignorantly who suppress the motions of Christs spirit in themselves not knowing that they proceed from him God was in this place and I knew it not Gen. 28. There is one in the midst of you whom ye know not Such an ignorant manslayer was Paul who persecuted the Lord Jesus 1 Tim. 1.13 but he obtained mercy because he did it ignorantly Yea and he is a patern to them that offend Acts 3.17 The greatest sin without hatred is pardonable Deut. 19. The greatest good work without charity is nothing worth 1 Cor. 13. Yea in this case the Lord hath made provision of a refuge if we have slain the man Christ ignorantly if we have slain him by our unholy and profane life we must then fly to Kadesh that is unto holiness This counsel the Prophet Esay gives Esay 1.16 17 18. and Daniel to Nebuchadnezzer Dan. 4.27 This Kadesh is in Galilee that is conversion or turning about Jer. 18.11 Therefore when S. Peter having told the Jews that they had crucified the Lord Jesus he directs them to Galilee that is to turn to the Lord Acts 3.19 This City of refuge is on a Mountain as the Church of God is Esay 2.2 a state hard to be attained unto And we must contend and strive for it therefore it is said to be in the Tribe of Nephtali Such an one was S. Paul 1 Cor. 9.26 Phil. 3.14 not with flesh and blood c. Ephes 6. 2. Yea we must go about this work early Therefore the second City of refuge is Shechem which signifies early This also is in a Mountain hard difficult in ascent in the Tribe of Ephraim in fruitfulness growing and increasing Thus doing we shall come to the third City even Hebron the society of all 〈…〉 the 〈…〉 â—â—â—ting our hearts unto the living God that 's Hebron This is 〈…〉 a Mountain Heb. 12. and in the Tribe of Judah praysing and glorifying our God confessing to his name and singing Hallelujahs for ever Yea the Lord Jesus prayes for his persecutors and murderers Father forgive them c. This is proper to the Christian spirit as appears Luke 9.5 6. they as yet were of a legal spirit Abels blood cryed from the earth Zachariah the son of Jehoiada 2 Chro. 24.22 Jer. 11. â—0 and 20.21 But what saith our Lord Father forgive them And S. Stephen Acts 7. Christs blood of sprinkling speaks better things then that of Abel This is the strength of the Spirit of Jesus which rejoyceth in tribulation So S. Paul prayes for the Colossians Col. 1.11 that they may be strengthned with all might according to his glorious power unto all patience and long-suffering with joyfulness Attende Tibi Doctrinae Look to thy Self and the Doctrine SERMON XIV Deuteronomie 6. ver 6 7. These words which I command thee this day shall be in thine heart and thou shalt teach them diligently unto thy children BEfore we can consider a-right and speak to these words particularly let us render them and read them right as thus These same words which I am commanding thee this day shall be in or upon thine heart And thou shalt whet them upon thy sons I shall shew this to be the true translation of the Text as I come to the Axiomatical handling of it The words contain an injunction to parents and those in place of parents to transmit and conveigh the Commandements of God unto their sons and all under their care Wherein we have a Series Process or Succession of commands one in order to other 1. These same words I am commanding thee this day 2. These same words which I am commanding thee this day shall be in or upon thine heart 3. These same words which I am commanding thee this day shall be upon thine heart and thou shalt whet them upon thy sons 1. These same words I am commanding thee this day Wherein we must inquire 1. What these same words commanded are 2. What is
the commanding of these same words and this day I render them the same words because there is a double emphasis upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These same words are either extended unto all the Commandements of God as often elsewhere so especially in this Book or else they have special reference unto the words next preceeding even the great Commandement of the Law 1. These same words are extended to all the Commandements both affirmative and negative more specially to those principal precepts of the Decalogue delivered in the former Chapter So Aben Ezra And this is clear out of the context For v. 1 2. Moses propounds to Israel all the Commandements the Statutes and the Judgements 2. By these same words those next preceding may be understood even the first and great Commandement as our Lord calls it Matth. 22.37 Mark 12.29 Hear O Israel the Lord our God is one Lord. And thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy might Then followes and these same words shall be upon thy heart c. In the fourth verse is contained the Object of our duty in the fifth the duty it self The Object of our duty is Triunus Deus the Unity in Trinity The Lord that 's the Father our God that 's the Son Immanuel God with us and again the Lord who is the Lord the Spirit 2 Cor. 1.17 and these are one God There 's the Uunity of the Object There is also an Universality of the duty required of all Nations inhabiting in the four quarters of the World For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hear hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Capital letter and bigger then the other which being numerical signifies the LXX Nations which may be reckoned up Gen. 10. and are implyed by Moses Deut. 32.8 which Seventy Nations inhabited the four quarters of the Earth which is intimated in the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another Capital letter which is the last in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then followes the Vniversal duty of all the Seventy Nations inhabiting the four parts of the World Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy might These same are the words which the Lord is commanding may be understood both wayes both generally of all the Commandements and more specially of the first and great Commandement which comprehends vertually all the rest 2. Now what is the commanding of these same words As for this manner of speech I am commanding It is no nice or formal difference but indeed a material and real one between these two expressions I command and I am commanding For the former imports only a present act the later signifies the continuation of the act Ye have a like example v. 2. of this Chapter and very often elsewhere where the act is put for the conntinuation of the act which is no doubt a wrong to the holy Text and that a greater then men at first conceive as I shall shew more fully hereafter if the Lord will For although it seem to some no more then a circumlocution of the present yet we shall finde that there is more in it This will appear in part by one or two brief Observations from these words and so I shall leave this point 1. Observe hence what an excellent Lawgiver the Lord our God is he has given Commandements and he is yet commanding them he is yet giving them Inferiour Lawgivers as Lycurgus Numa Solon c. when they have once published their Lawes they leave them to the people to observe them at their peril Not so the Lord our Lawgiver as he is called Esay 33.22 He gives Lawes and Lawes for publication of those Lawes and himself is still giving them Artificers having done their work they leave it to the care of others whom it concerns as the Carpenter having built an house he takes no more thought for it The Shipwright having made a vessel fit to sail it concerns him no more whether it sink or swim The Husbandman having planted a Vineyard he leaves it to the weather and to the ordinary providence of God Our most gracious God having done any spiritual work like these or any of these though he has done it yet he has not so done it but that he is still doing it Gods people are his Vineyard Esay 27.2 I the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custodiens eam Esay 27. v. 3. 1 Cor. 3. v. 6.7 I am keeping it I will water it every moment lest any hurt it I will keep it night and day I have planted Apollo hath watered the words are indefinite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dabat did give that is he so gave as he is yet giving increase And so the Apostle expresseth himself in the next words Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is planting is not any thing nor he that is watering but God who is giving increase Ye are Gods building 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Pagnin and Beza turn aedificatio a work in fieri which is yet a doing 1 Cor. 3.9 And therefore the Apostle I commend you saith he unto God and to the word of his grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 able further to buiid you which Beza turns Superstruere the Son of God saith My Father worketh hitherto and I also work John 5.17 2. Whence appears the great goodness love and care of the Lord our God toward his people in that he is alwayes instructing informing counselling admonishing reproving correcting chastening comforting exhorting dehorting and performing all other acts of a fatherly Lawgiver and Teacher Who like him saith Elihu Job 36.22 That spirit which spake very often to the old Romans whom therefore they called Locutius at length lest speaking when they had built him a Temple But the Lord who is yesterday and to day and the same for ever hath spoken in every soul even from the beginning whence he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word by S. John This is very often expressed in the Chald. Paraph. when God is said to say or do something the Paraphrast adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his word Thus Psal 110.1 The Lord said unto my Lord sit thou on my right hand the Thargum hath the Lord said unto his Word and Psal 144.2 where the Hebrew hath I will trust in him the Chaldee paraphraseth it I will trust in his Word Where it is in the Hebrew your new Moons and Feasts my soul hateth the Paraphrast puts my Word hateth Esay 1.4 and 45.17 Israel is saved by the Lord is express in the Chaldee by the Word of the Lord. So Jer. 1.8 where the Lord saith to the Prophet I will be with the the Paraphrast expresseth it my Word shall be with thee And many the like Which it were much to be wished that they well
fathers for in Christ Jesus I have begotten you through the Gospel And thus he calls the Galatians his little Children Gal. 4.19 Now what is it to whet these same words upon our sons David Kimchi turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assignè loqui to speak dayly of them One old English Translator who turns the phrase to whet the commandements upon our children explains it by exercising them in speaking and hearing and causing them to practise them in their living The metaphore is taken from souldiers saith Tremellius who whet their weapons that they may easily pierce into their enemies And so the Lord commands parents to propound the doctrin of God unto their children quà m accommodatissimè most conveniently for their profit So he To whet or sharpen is to work off the rust and soyl that cleaves to sword knife or other weapon tool or instrument to make it bright to make it sharp to set an edge upon it to make it fit to pierce and cut This is done by often and often repetition by inculcating again and again of these same words The book of Deuteronomy may have the name from the frequent iterating repeating inculcating and so whetting and sharpening these same words upon the sons of Israel For howsoever there seems to be a frequent rehearsing of the same things over and over yet if it be well observed the main conclusion that is principally aimed at in that Book is that we hearken to the voice of the Lord obey and do the commandements which conclusion is inferred by great variety of arguments which the divine Logitian who is taught by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inward and living word can easily understand and distinguish And because others know them not that Evangelical Book seems irksome and tedious unto them though these same words be Gospel words and so much is intimated by the often repetition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hodie to day which answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.8 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to the Law under which Jesus was a minister Rom. 15.8 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in secula respects the everlasting Gospel Rev. 14.6 And such variety ought to be used in whetting and sharpening these same words upon men in this time of the Gospel There is reason for transmitting of these same words unto posterity whether we consider these same words or Israel in whose heart these same words are or the sons of Israel on whom they must whet and sharpen these same words 1. As for these same words they are not proper to any one person or nation or age but common and coextensive to all persons nations and ages So saith the Prophet Psalm 119.142 Thy righteousness is an everlasting righteousnses and thy law is the truth and ver 144. the righteousness of thy testimonies is everlasting 2. Israel in whose heart these same words are has received them and that not for himself only but he ows to his sons Esse neutritivum instructivum as the school speaks nutrimentum documentum nourishment and nurture or education 3. The sons of Israel have an equal share in the promises of God with their fathers as being made to them and to their seed for ever and alike capable they are of Gods image and the divine nature promoted and advanced by these same words But must Israel teach only those same words Must he whet no other words upon his sons What think we of tongues and arts and other secular learning Must Israel sharpen those words upon his sons or not It is true that secular learning is exceeding useful but as an handmaid not as a mistress no by no means And therefore if Hagar be proud and saucy as she has been long in the Church her mistress Sarah must chasten and correct her yea and if she will not humble her self turn her out of doores till she learn better manners Hagar signifies advena peregina a stranger Now Israel might entertain strangers to be servants unto them Levit. 25.45 And what do these strangers signifie in their mystery but forraign arts and tongues and other learnings of the strange nations which Sarah the Lady as her name imports may receive into her service and very serviceable Hagar may be in Abrahams house but she must not pride her self above her mistress no nor equalize her self unto her this servant must not abide in the house always John 8. When Isaac is born and growen up Hagar and her son Ishmael must be both thrust out of doors Galatians 4. Hear what the law saith when thou seest among the captives a beautiful woman and hast a desire unto her that thou wouldest have her to wife Then thou shalt bring her home to thine house Deut. 21. v. 12. and she shall shave her head and pare her nails As to the literal meaning of these words what is here turned to pare her nails is word for word make her nails Now whether to make her nails be to pare and cut them off or to let them grow it is much questioned And the Translators themselves seem to have been divided concerning this question since they put the one in the Text and the other in the margent but as unhappily as often elsewhere for beside the reason intimated before that to make nails as it is in the Hebrew is rather to let them grow then to cut them off the end here aimed at viz. to deform the captive maid lest he who hath a desire toward her should perditè amare be too much enamoured with her that end requires unhansomeness and uncomeliness in her that thereby the heat of his affection might be cooled taken off and abated Now that this end is here intended appears by the context wherein it is required that this maid be shaven which would be a shame unto her as on the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to nourish her hair let it grow and so to have long hair is a glory to the woman as her comely ornament 1 Cor. 11.6.15 Beside the law saith ver 13. she shall put of the rayment of her captivity from her wherewith her Amoretto was taken then she must be in sordibus in mourning attire a full moneth for her father and her mother All this being performed he might go in unto her but it s supposed to be likely that his love may be allayed toward her ver 14. And thus the learned Jews understood this law Now because the law is spiritual St. Hierome understood by this maid the learning of the Gentils which hath a ravishing beauty and capta capit being taken it is much taking also and wins very much upon mens affections and very great danger there is Ne depereant id est perdite ament lest men court the Handmaid rather then her Mistress the divine wisdom to their own destruction Very needful therefore it is that the Handmaid be humbled that the proud Slut be brought under and that her
glory be turned into shame that she may be made to know her self that she was born to be a servant and to perform the drudgery about the letter and serviceable word of the Lord. And therefore Moses who was learned in all the wisdom of the Egyptians Acts 7.22 he was a servant in Gods house Hebr. 3. And S. Paul a very learned man in Arts and Languages as appears in all his Epistles was a servant of God in the Gospel of his Son and the Lord found use for both kinds of learning in his Church and both may be taught as serviceable unto these same words 1. Observe with how great caution how warily Moses commends the Commandements of God unto Israel to be conveyed unto their sons they must be these same words Moses no doubt foresaw that there would be a generation who should afterward teach for doctrines the commandements of men as the Pharisees and Scribes laid aside the Commandement of God and held the tradition of men Mark 7.8 That if they own'd the Law yet so as to pick and choose among the Ten Commandements of God take some one and reject all the rest As in the dayes of Christs flesh yea and at this day great account is made of the Sabbath as if it were indeed the onely Commandement of God and that extreamly misunderstood and all the rest are neglected And will not our Lord call us to a reckoning for all these same words and say like what he spake of the Lepers were there not ten words ten cleansing healing saving words given but where are the other nine 2. Take notice hence that Moses speaks not this to Eleazar or any other teaching Priest only though that was their duty also but to Israel v. 3. Hear O Israel and again v. 4. Hear O Israel Moses speaks this to thee and me to every one who hath these same words in his heart and hath others under his care who ought to be as his sons S. Paul wrote not to the Priests but indifferently to all in like condition with those to whom he saith Hebr. 5.12 For the time ye ought to be Teachers c. Nor were they Priests only to whom he orders Timothy to convey these same words 2 Tim. 2. v. 2. 2 Tim. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things or words which thou hast heard of me by many witnesses these commit thou to faithful men who shall be able to teach others also 3. Gods truths are not so committed to any person or generation and age of men as to rest there there must be a conveyance of them unto others who ought Vitae lampada tradere to hand the Lamp of life from age to age Deut. 4.9 and 11.19 4. It is not enough that these same words be in or upon our heart unless they be there as a form of words whereby and out of which we may instruct others 5. How stupid how dull we are in receiving these same words Israel must sharpen and whet them often and often inculcat them iterate and repeat them again and again yet hardly do we receive them Such improficients the Apostle met withal Hebr. 5.11 12. 6. Though the sons of Israel be dull fungantur vice cotis and are as a Whetstone yet must Israel with unwearied patience whet and sharpen and inculcate these same words unto them 7. Take notice how qualified he ought to be to whom the only wise God gives licence and authority to teach the sons of men He must have these same words of God written in his heart as a living form and Idea or exemplary cause and principle according to which he must speak Jer. 23.28 Jer. 23. v. 28. The Prophet with whom a dream is let him tell his dream and with whom is my word let him speak my word faithfully or rather the truth of my word what is the chaff with the Wheat saith the Lord. The Lord would that the truth and spirit of his Word be spoken as for the Letter only without the spirit and truth it is but as the chaff Now my words saith our Lord are spirit and they are life John 6.63 and what is the chaff to the wheat what is the letter to the spirit And the Lord himself is that word and that spirit and that life and unless he be in the heart and speaks these same words there what authority hath any man to speak these same words what else means the Apostle Gal. 1.15 when God was pleased separating me from my mothers womb and calling me by his grace Gal. 1. v. 15. to reveal his Son in me that I might preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glad tydings of him to the Gentiles Gal. 1.15 the Son must first be revealed in the Preacher before he can preach the Son or whet these same words upon his sons 8. These same words are a form patern and example according to which the thoughts are inwardly molded and made up outwardly into words and so conveyed unto men But whereas a form is either good or evil as the Rabbins say that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good or evil frame of the heart which may be understood as well of the minde and thoughts as of the concupiscence unto which many restrain it According to which our Lord saith that a good man out of the good treasure of his heart bringeth forth good things and the evil man out of the evil treasure of his heart bringeth forth evil things Of the former of these David speaks 1 Chron. 29.18 where when the people had offered willingly to the Lord David prayes Keep for ever saith he in the frame or form which ours turn imagination of the thoughts of the heart of thy people The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For whereas the heart of the people was willing and joyful in offering to the Lord David prayes not for a floting and unsetled imagination but for a constant permanent and setled form to be imprinted on their heart Such is that form of doctrine 2 Tim. 1. v. 13. Rom. 6.17 that form of sound or rather healing words 2 Tim. 1.13 9. If Israel must teach his sons then must the sons of Israel learn these same words This necessarily followes according to the Law of relation 1. They are much to blame who when their fathers whet these same words upon their sons they oppose their hard their stony hearts unto them they say really and in their life and practise unto God Depart from us for we desire not the knowledge of thy wayes Job 21.14 2. How justly may this reprove parents and those whoare in place o◠parents who whet not inculcate not these same words upon their sons I doubt not to say it that some men take more pains and care to teach a Colty to pace or amble then they do to instruct their sons to walk in the way of Gods Commandements What enemies are they to the Church of God and to
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
7.14 Mat. 6.10 Wherefore be couragious O ye faithfull Israelites who march against your spiritual enemies ye have the promise of the Lord of hosts that ye shall eat up all the peoples which the Lord your God is giving to you Hearken not to the faint-hearted and unbelieving Spies who say that the people are greater and taller then ye are and that ye are as Grashoppers or rather as Locusts Num. 13. v. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your own eyes and in the peoples eyes Numb 13.33 Let them not discourage or rather melt your heart Why should that significant metaphore be obscured and lost by mis-translation whereof the Spirit of God makes use as taken either from Ice resolved into water Josh 7.5 or from Wax melted Psal 22.15 Unbelief and fear soften and melt the heart which is strengthened by belief and courage Gen. 45.26 Psal 27.13 14. Believe the faithful and valiant Spies and witnesses of God Jehoshua the Lord the Saviour and Caleb the hearty and couragious man according to the heart of God these will assure us that we are well able to overcome and eat up the peoples For so they say Numb 14.9 Fear not ye the people of the land for they are bread for us If we be thus strong in the Lord the Lord will strengthen us Psal 31.24 and the Lord Jesus will take away the sin John 1.29 and the wicked shall perish and the enemies of the Lord shall be as the pretiousness of Lambs they shall consume into smoke Psalm 37.20 For so the Altar of Christs patience consumes and eats up the Sacrifices Therefore the Altar is called Ariel that is the Lion of God Ezech. 43.16 which devours the flesh of sin which is laid upon it And thus the spiritual enemies of the Lord and his people are consumed by the fire and spirit of love burning on the Altar the patience of Jesus Christ So the Prophet prayes Consume in wrath consume and let them not be He prayes against the sinnes not the persons of his enemies for ver 11. he had prayed slay them not He prayes that the Lord would consume the iniquity that it might not be For should he pray here against the sinners that they should not be how could he pray for them in the words next following Let them know that the Lord ruleth in Jacob and to the ends of the earth And to shew that what he had said is worth our consideration he adds Selah Which imports the suppressing of our earthly thoughts and raising up our heavenly meditations like that Psal 9.16 Higgaion or medidation Selah Even so O Lord impower us by thy mortifying spirit Rom. 8.13 which may kill eat up and consume all the wicked populacy all the seven nations the deadly sins which will otherwise eat up and consume us And quicken us unto the life of thee our God through the spirit of life which is in Christ Jesus our Lord. Gods request unto his People SER. XV. OR Gods Petition of Right SERMON XV. Deuteronomie 10. ver 12 13. And now Israel what doth the Lord thy God require of thee but to fear the Lord thy God to walk in all his wayes and to love him and to serve the Lord thy God with all thy heart and with all thy soul to keep the Commandements of the Lord and his Statutes which I command thee this day for thy good SOme of these words are otherwise to be rendred as I shall shew in the particular handling of them Meantime we may know that they contain a summary comprehension These words are a summary comprehension of the peopses duty to their God inferred from the consideration of his goodness in renewing the Law continuance of the Priesthood and adding thereto the Levites Whence the words before us are deduced as a conclusion The 1. And is here collective as gathering all the promises together conclusive and illative as inferring from those promises Israels obedience and very emphatical as often elsewhere If for our better understanding of these words we take in the two following verses which depend upon the two former we shall finde that this Paragraph hath two parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Request or Desire 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Rendring of a reason for that Desire and Request In the former which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Request and Desire is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thing desired and requested and the end why it is requested and desired 1. The thing desired and requested is either the peoples holy affections or the sutable effects issuing from them Their holy affections are either the holy fear of the Lord whose effect is walking in all his wayes Or the holy and intire love of God whose effect is serving him with all the heart and with all the soul The common effect of both these holy affections is keeping Gods Commandements and Statutes 2. The End aimed at in all this is either Cujus as they call it for which the request is made that is for good or Cui for whose sake and for whose benefit this duty unto God is requested for thee 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or reason of this Request and Desire is either negative implicitly set down not that the Lord needs thee O Israel or any thing of thine For behold the Heavens and the Heavens of Heavens are the Lords thy Gods the earth also with all that therein is 2. Positive and express the affection of God toward the holy Fathers only the Lord did cleave unto thy Fathers to love them Deut. 10. v. 16. out of which he chose their children above all other people Which was the special grace of Christ toward his Church Ephes 1.3 4 5. Ye perceive by this Analyse that the Text is Oratio argumentosa a speech full of Arguments and may afford manifold Axioms of greatest regard But I have elsewhere spoken to diverse of them The divine Axiomes contained in these words are either 1. Gods Requests unto his people or 2. Gods Requesting these of them or his servant Moses Requiring of them or the ends why the Lord requests and Moses requires these of Israel Gods Requests are that 1. Israel fear the Lord their God 2. That Israel walk in all his wayes 3. That Israel love him 4. That Israel serve the Lord their God with all their heart and with all their soul 5. That Israel keep the Commandements of the Lord and his Statutes 6. The Lord requires all these of Israel 7. Moses requstes or commands all these this day 8. The Lord requests nothing more nor does Moses require any thing more of Israel but these 9. For what end doth the Lord request or Moses require these of thee O Israel but for good and to thee O Israel I intend not to treat of all these having spoken to many of them upon their Texts of Scripture Wherefore I shall waive the Press handling of what I have formerly
delivered and speak to what more properly concerns our present purpose 1. The Lords first Request to Israel is to fear the Lord their God But what fear of the Lord is here understood And why is that fear his first Request 1. The fear of the Lord here meant is not only servile which is a necessary introduction unto a better but filial initial and ingenuous fear also which hath the temper of love with it 2. This fear of the Lord is his first Request unto Israel because fear and reverence properly belongs to his soveraignty and supream Majesty Mal. 1.6 For it is the property of Saviraigns to expect reverence from their Subjects To this man will I look to the poor or humble and broken of spirit and trembling at my word viz. so trembling as the balances in aequi pondio when they are one weight ready to turn with the weight of the word And therefore this fear of the Lord appertains ad primam mensuram divinitatis quae janua est ad intrandum in palatium Regis to the first measure of the Deity which is the gate and in-let into the Palace of the great King saith Georgius Venetus out of the antient Divines Hence it is that this fear of the Lord is said by David to be the beginning of divine Wisdom Psal 111.10 which is confirmed by his wise son Solomon Prov. 1.7 Here is then the first service of the Lord and his first Request unto Israel to fear the Lord his God Ezod 20.20 2. This fear of the Lord is the principle of walking in all his wayes That 's the Lords second Request And what are those wayes There are many of them but they may be reduced unto three 1. There is a way of Gods Commandements Psal 119.1 Psal 119. v. 1. and 128. v. 1. O the blessednesses of the perfect in the way walking in the Law of the Lord wherein they walk who fear the Lord. O the blessednesses of every one fearing the Lord walking in his wayes This is the way of the Law 2. There is a way of faith which is Christ For so the Lord saith of himself I am the way John 14.6 and Christ and faith in him are promiscuously taken sometime as 2 Cor. 13.5 Gal. 3.23 24 25. And this is the way of the Gospel 3. There is a way of love a most excellent way 1 Cor. 12.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet I declare unto you a way 1 Cor. 12. v. 31. and 13.1 Secundum excellentiam according to eminency and excellency What that way is the Apostle shewes in the following Chapter If I speak with the tongues of men and Angels but have not love or charity c. Whereby its evident that Archbishop Stephen Langhton who divided the Scriptures into Chapters though elsewhere very happily most what yet herein he violently brake the last verse of the twelfth Chapter from the first of the thirteenth For the Apostle in the last verse of the twelfth Chapter begins a new argument or subject distinct by way of excellency from the former part of that Chapter which he prosecutes Chap. 13. This is the third way the way of love the way of the everlasting Gospel Matth. 24.14 Revel 14.6 1. Whence it appears that the fear of the Lord is only a soveraign and effectual preservative against sin according to that of the Wiseman The fear of the Lord driveth out sin and wrath Ecclus 1.26 And by the fear of the Lord men depart from evil But also it is a means as helpful for the advancement and promoting of every positive good as here for the walking in all the wayes of God 2. The Lord expecteth of Israel an universal obedience a walking in all his wayes obedience of fear Exod. 20.20 Obedience of faith Rom. 1.5 and 16.26 And obedience of love or charity 1 Pet. 1.22 1 Pet. 1. v. 22. So Hierom read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so he rendred the words Animas vestras castificantes in obedientia charitatis having purified your souls in or by the obedience of charity And this reading suits best with the context For the Apostle having spoken of faith and hope two of the Theological vertues v. 21. he proceeds to the third which is charity ver 22. 1. Whence they are justly to be reproved who have all the wayes of the Lord propounded unto them to walk in Esay 65. v. 2. yet choose rather to walk in a way not good after their own thoughts Esay 65.2 2. Such as pick and choose one or other of Gods wayes to walk in especially such as seems to them to be most smooth and easie Such are they who leave the way of the Law under pretence either of impertinency and that it belongs not unto them or which amounts to the same of impossibility for them to walk in and choose to themselves that way which they call the Gospel as if Christs walking in the way of the Law excused them from walking in it not remembring that the righteousness of the Law is to be fulfilled in us who walk not after the flesh but after the Spirit Rom. 8.3 4. Not considering that the Lord Jesus saith of the Gospel that strait or how strait is the gate and narrow is the way Mat. 7. v. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leading unto life Matth. 7.14 Yea full as much obedience and as tedious travailing there is in the way of the Gospel as in that of the Law as will appear to him who shall consider these Scriptures advisedly Matth. 5.17.18.19.20.48 and 7.14 2 Cor. 7.1 Col. 4.12 beside many others to be named in due place Only under the Gospel the Lord giveth more grace and strength to run the way of his Commandements 3. But most abominable are they who walk in lasciviousness excess of wine in rioting and drunkenness in chambering and wantonness yet pretend to walk in the way of pure and holy love These at this day are the close civil Ranters These are they of whom the Apostle saith that they turn the grace of our God into lasciviousness These are spots in our feasts of charity Jude v. 12 14. feasting with you feeding themselves without fear Enoch the seventh from Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophesied unto these So far are these from walking in all Gods most holy wayes that they dare affirm Os blasphemum impudens O blasphemous and bold-faced men that the most holy God walks with them in all their most unholy and most unclean wayes Yea these set the Devil in the seat of God and make God like unto their ungodly selves of which the Lord will convince them in his judgement Thou thoughtst that I was altogether such as thy self Psal 50. v. 21 22 23. but I will reprove thee and I will set in order thy sins so the LXX in thine eyes Now or I beseech ye consider this ye forgetful of God lest I tear in pieces and there be none
delivering He who is offering praise shall honour me and I will cause him to see into the salvation of God who is disposing or ordering his way Psalm 50.21 22 23. But away with false and hypocritical pretences of love It s a pure and holy love which the Lord intreats of Israel 3. And it is the Lords third Request unto Israel that we love the Lord our God and a most just and reasonable Request it is Of which I have elsewhere spoken more fully as also of 4. The fourth Request That we serve him with all our heart and with all our soul Now as the first and second Request make up the first service of God viz. the service of fear Exod. 20.20 out of which we walk in all the wayes of the Lord so the third and fourth Request of the Lord contain his last and greatest service his service of love From the consideration of both the services take notice that the service of love doth not make void the first viz. that of fear For there is a Copulative that unites them to fear the Lord and to love him But the time will come when the service of love shall cast out the fear 1 John 4.18 viz. that fear which hath torment or punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as for the filial and reverential fear that endures for ever Psal 19.9 And although love be perfect and though that which is perfect be come though the spirits of men be made perfect and perfectly partakers of the divine nature yet none of these no not all these together can make the creature its Creator Although the will of God be done perfectly in earth even as it is done in heaven yet this standing compleat in all the will of God this running the way of Gods Commandements this perfect following of God cannot equalize the creature to its Creator as some have vainly imagined The two later wheels of the Chariot though they run as fast as the two former yet can they never overtake the former SER. XIV they must still follow they must ever come behinde TThe Lords fifth and last Request unto Israel is to keep the Commandements of the Lord and his Statutes The fifth and last Request though it differ formally from the rest yet it summarily containes all the former Thou shalt keep the Commandements of the Lord thy God to walk in his wayes and to fear him Deut. 8.6 And it is indeed as reasonable and just a Request as the other are For obedience unto all the Commandements of God proceeds from the two fore-mentioned principles fear and love Whence it is that the keeping of Gods Commandements issueth sometime from fear as Eccles 12.13 Let us hear the conclusion of the whole matter Fear God and keep his Commandements Or according to the Vulg. Latin Finem loquendi pariter omnes audiamus Let us all a like hear the end of speaking Or rather according to Pagnin the end of every word hath been heard Wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the End is a Capital letter importing the End at which the whole word aimeth under the first dispensation the service of the fear of the Lord viz. that out of that fear of the Lord we should keep his Commandements Sometime the keeping of Gods Commandements is said to proceed from Love So Deut. 5.10 the Lord saith I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing mercy to thousands to the lovers of me Deut. 5. v. 10. and keeping my Commandements As Israel is loving God and keeping his Commandements so the Lord is concurring with his continued and collateral act of doing mercy unto those who are loving him and keeping his Commandements And as Solomon said of the first dispensation that the End of every word hath been heard 1 Tim. 1. v. 5. Fear God c. So S. Paul saith of the third Dispensation 1 Tim. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the end of the Commandement is love out of a pure heart and a good conscience and faith unfeigned I put the note of diveristy But answering to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hierom Arias Montanus Pagnin and others have done whereby a diversity is put between the effect and end of fables endless Genealogies and the Commandement of God they minister questions but the end of the Commandement is love Which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though a very small word yet it is of very great power which suspends the understanding as the little Echeveis or Remora stayes the course of a Ship though under sail saith Aelian Yea and oftentimes it is no less then Totius negotii cardo the Hinge of the whole business as the learned Logician knowes And therefore it should not be rendred copulatively as yet our Translators have done in the New Testament I believe more then one hundred times These two services of fear and love the Lord so countenanceth that he is styled after their names So what Laban calls the God of Isaac Jacob calls the fear of Isaac Gen. 31.29.42.53 But whereas he is here so named with relation and application unto Isaac SER. XV. we finde him called absolutely The Fear Psal 76.11 Psal 76. v. 11. Vow and pay to the Lord your God all round about him let them bring a gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to The Fear which in the former part of the verse is called The Lord. Thus he so honoureth the service of love that he is styled absolutely by the name Love 1 John 4.8 And again v. 16. God is Love And therefore S. Augustin affirms that every good work proceeds from these principles Ad omne rectè factum Amor Timor ducit Love and Fear leadeth to what ever is rightly done 6. Hitherto we have heard the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords five Requests unto Israel in so many divine Axioms Come we now to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords requesting these of Israel The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to intreat ask petition for desire Yea it imports the lowest degree of petitioning as to beg Prov. 20.4 It s commonly used when men petition for any thing of God as 1 Sam. 1.17.20.27 12 13. and often elsewhere Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a petition put up unto God Job 6.8 Psal 20.5 This word our Translators turn here by Require What doth the Lord Require of thee Which is not properly rendred as may appear partly by what hath been alrready said partly by the distinct significations of words which seem equipollent but indeed in their use much differ one from other The Latin Criticks distinguish peto posco and postulo thus 1. Petimus prece we entreat and desire by prayer And it is commonly the act of an inferiour who intreats and petitions for some thing by prayer of his Superiour and the foot of a Petition is therefore called the prayer of it 2. Poscimus pro imperio we command
saith unto him walk before me and be perfect Gen. 17.1 Implying that he had given him strength to obey all the affirmative precepts as indeed he did For the Lord himself testifies so much Abraham obeyed my voice and kept my charge my Commandements my Statutes and my Lawes Gen. 26.5 Yea are there not 365. negative Precepts answering to the same number of sinews and ligaments in a mans body as the skilful Anatomists affirm and by like spiritual ligatures the strengthes and powers of the inward man are united and bound together Ephes 4.26 Col. 2.19 that when the powers of the inward man are united and bone joyned unto its bone the spirit may enter into the body so joyned together Ezech. 37.10 and the whole man may be compleated and perfected as our Lord saith John 7.23 He made the man every whit sound on the Sabbath day when men rest from their own workes and work the works of God even in that acceptable year of the Lord figured by the like number of dayes 365. The Lord having given so many affirmative and negative Commandements he contracts them unto ten which are the Decalogue or ten better known then practised Commandements of God SER. XV. and the radical precepts unto which the whole number of affirmative and negative commandements being 613 are reduced and wherein virtually they are contained Yea and as there are six hundred and thirteen affirmative and negative Precepts so there are the same number of Letters in the Ten Commandements And so every letter in the Decalogue imports one precept So that after a sort all the affirmative and negative precepts are comprehended in the Decalogue This is the supputation of the Cabalists reported by Georgius Venetus which I leave to the examination and judgement of others Only thus much we may note that as the multitude of sins occasioned the multitude of precepts so God in mercy contracts the number of his lawes according as his people cease from their sinnes Now whereas this book of Deuteronomy was called by the learned Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Book of Reproofs or Rebukes Prov. 15. v. 32. the people being probably amended by their rebukes according to Prov. 15.32 He who is obedient to reproof is possessing an heart that is getting understanding And the argument of this Book answering in many parts of it to the Gospel unto which when Israel now became obedient the Lord was pleased to contract his Ten Commandements to half their number even to five requests And upon supposal of Israels increase and improvement of their obedience the Lord diminisheth the number of his Commandements Whence it is that we read that the Commandements reduced unto four Zach. 8.16.17 These are the things or words which ye shall do 1. Speak yee every man truth to his neighbour Zach. 8. v. 16 17. 2. Judg truth and the judgment of peace in your gates 3. And let none of you think evill against his neighbour in his heart 4. And love ye not an oath of falshood For all these are things which I hate Which yet another Prophet abbridgeth unto three Mich. 6.8 He hath shewed unto thee O man what is good Mich. 6. v. 8. and what is the Lord seeking of thee or from thee but 1. To do judgement 2. To love mercy and 3. Humble thy self to walk with thy God Our Lord Jesus yet shortens the number of the Commandements and brings them to two 1. Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy minde or rather reasoning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the minde Mens hath the name from resting but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports discoursing and reasoning this is the first and great Commandement But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn and the second is like unto it 2. Thou shalt love thy neighbour as thy self There is reason why our Lord should use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. in regard of him who moved the question a Pharisee v. 34 35. That sect as it is notoriously known like the Pharisees of our dayes pretended much to the first Table and the love of God but little regarded the second Table and the love of their neighbour Wherefore out Lord having satisfied the Pharisees question touching the first and great Commandement The love of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unexpectedly he infers the second The love of our neighbour which our Lord knew to be more needful for the Pharisees as it is for those of the same faction in our dayes This was the reason why our Lord directed the Pharisaical yong man to the duties of the second Table only Matth. 19.18 19. Mark 10.19 The Commandements can be but once more contracted viz. unto one and that 's done by S. Paul Rom. 13.9 10. He that loves another hath fulfilled the Law c. And this is the end of the Commandement even love out of a pure heart and a good conscience and faith unfeigned 1 Tim. 1.5 and that which advanceth the chief good even thy good O Israel That 's the last Axiom in these words 9. The Lord entreats and Moses commands these duties for good for thy good O Israel When we read that our God entreats us to fear him walking in all his wayes love him serve him and keep his Commandements and his statutes and further that Moses Commands all these we might think that God and Moses had some notable ends upon us That God would not request nor Moses require these duties of us but for their own great advantage Whereas indeed the end whereat all these aime which the Lords entreates and Moses's commands tend unto is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Good at which all things indeed aim or ought to aim Finis bonum convertuntur good is as large as the end and the end is as large as goodness So great an end or reward there is in keeping the Commandements Psal 19.11 And in this end where at all the whole creation aimes or ought to aim the good of Israel is involved And therefore there is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee or for thy good thine advantage as that word signifies which is a more full expression then that our Translators give for thy good Whence it appears that the obedience to the Commandements of God is comprehended in true self-love For as the beginning of the Christian Religion is self-denial denial of the false self-love Luke 9.23 So the end of it consists in the true self-love when we fear the Lord our God and walk in all his wayes and love him and serve him with all our heart and with all our soul and keep his Commandements and his Statutes for good for our selves What an easie precept is it Love thy self And that 's the end of this Text. Does the Lord entreat us petition us yea beg all this of us and that for good for our own good O Israel Does Moses
command all this this day Let us command our selves to obey what Moses commands Let us with all readiness and alacrity grant what the Lord requests of us There is an overture toward this in thine immortall soul O Israel That off-spring of God having departed from him carnestly though secretly desires again union with him Hence are the many pantings and breathings the deep sighings and groanings whereof there can be no other reason given but that the immortal soul broken off from the living God intensely and vehemently desires to be reunited unto Him her true Original This the Prophet David well expresseth Psal 42.1 As the Hinde brayeth after the streams of water so brayeth my soul unto thee O God Psal 42. v. 1. My soul hath thirsted for God for the living God when shall I come and appear before God I render it the Hinde the femal as the LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the feminin joynd to it requires it so to be understood The desires of the pious and zealous soul after God and his Righteousness are compared to those naturall appetites of hunger and thirst Matth. 5.6 Whereof the later is more vehement and less tolerable then the former especially in femal creatures as the Hinde And thirst is yet more intense and eager when that beast is chased and hunted Whence Christ Psal 22. in the tittle is compared to the Hinde compassed about with Doggs Ver. 16. And most justly may the living God the fountain of living waters Jer. 2.13 and 17.13 elicit and draw forth the height of our most intense affection And if Amor complacentiae that love of complacency in God toward his Israel be so great surely Amor indigentiae the love of indigency and want in Israel ought in some measure to be correspondent thereunto And if the most high God out of wonderfull condescent vouchsafe even to petition Israel for his own Right and for good unto Israel how much more ought Israel to meet his God with humble petitions and prayers That the Lord would knit our heart unto him that we may fear his name and walk in his wayes That the Lord will be pleased to circumcise our heart to love the Lord our God and serve him with all our heart and with all our soul Deut. 30.6 O Israel do this right unto thy God Yea do this right unto thy self O Israel If thou honour thy God thy God will honour thee 1 Sam. 2.30 Even with that honour which cometh of God onely Joh. 5.44 Which is Jesus Christ our Lord 1 Pet. 2.7 To whom be all honour fear and love and service and obedience 1 Pet. 2. v. 7. now and for evermore Amen Thou shalt therefore sacrlfice the Passeover unto the Lord thy God Deut. 16. v. 2. of the flock and of the herd So the Vulgar Latin renders the words Immolabisque Phase Domino Deo tuo de ovibus de bobus And thou shalt sacrifice the Passeover unto the Lord thy God of the Sheep and of the Oxen. So likewise the Chaldee Paraphrast And Pagnin hath De pecudibus bobus of the Sheep or smaller cattle and of thine Oxen. So likewise Ainsworth This Translation leads unto a great errour as if the yong Lamb for the Passeover were here changed into a grown Sheep or an Ox which at first was instituted by the Lord to be a Lamb or Kid of the first year Exod. 12-3 5 And it is enjoyn'd to Israel to be observed in their generations as an Ordinance for ever ver 14.17 Some of the learned Jewes were of this opinion And they feigned a reason viz. Because in a great family one Lamb or Kid was no enough And therefore they conceived that the Lord here exchanged a yong Lamb or Kid for a growen Sheep or Ox. But the Lord himself wisely foresaw and graciously provided for such a case as appears Exod. 12.4 If the houshold be too little for the Lamb let him and his neighbour next unto his house take it according to the number of the souls c. Beside the Lamb for the Passeover was not ordained for the filling of their bellies but for a thankful memorial of their deliverance out of Egypt that the heart might be established with grace Hebr. 13. v. 9. and not with meats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which they who have been walking or conversant have not been profited But why then are Sheep and Oxen here added if they be not the Passeover or a part of it I answer The Lords Sacrifices were to be offered in their appointed times Howbeit beside the precise observation of every respective offering there were certain incidental oblations which though offered unto God the same day yet they properly appertained not unto the service and offering of that day Thus the daily burnt offering was commanded to be offered day by day continually Exod. 29.38 42. Yet beside the daily burnt offering other Sacrifices were offered which distinguished from it as we read expresly Numb 28. where the continual burnt offering is again enjoyn'd ver 3. 8. But every Sabbath day had its proper service and offering ver 9. which yet did not discontinue nor yet was it co-incident with the daily burnt offering but distinguiwed from it ver 10. This is the burnt offering of every Sabbath beside the continual burnt offering and his drink-offering The like is observable in the oblations at the beginnings of the moneths ver 11. which were offered beside the continual burnt offering ver 15. So in the day of the first fruits ver 26. the Sacrifices proper to that day must be beside the continual burnt offering ver 31. The like may be noted in the solemnity of the Passeover it self which as it was to be observed apart and beside the daily burnt offering ver 23.24 So likewise was the service and duty of that day sacred from the proper services and offerings of the feast of unleavened bread For so ver 16. on the fourteenth day of the first moneth is the Passeover of the Lord. And in the fifteenth day of this moneth is the feast according to the first institution Exod. 12.14 15. So that on the fourteenth day the Paskal Lamb only was slain and eaten but on the feast of unleavened bread beginning on the fifteenth day and continuing seven days were Sacrifices offered of Bullocks Rams and Lambs Numb 28.18 24. Whence its evident that where Moses saith Thou shalt sacrifice the Passeover of the flock and of the herd he speaks compendiously of the Passeover it self and the Sacrifices of the feast of unleavened bread annexed thereunto Hitherto we have considered the Law and rule of the Passeover Practise and example will best expound that Law and Rule which we finde 2 Chron. 30.15 Where it s said that they killed the Passeover on the fourteenth day of the second moneth Num. 9.10.11 And the Priests and the Levites were ashamed and sanctified
〈◊〉 〈◊〉 〈◊〉 are emphatical importing the excellency of that Commandement and demonstrative and pointing at that Commandement here intended and expressed in the next following words If thou keep all that Commandement to do it which I am commanding thee this day To love the Lord thy God It s strange that there hath been so great an inadvertency in the Authors of all the old English Translations as well as of this last as also in the French Spanish and Italian yea in Hierom also in Luther and the Low Dutch that they should not take notice of the singular number this Commandement which would have directed them to the first and great Commandement in the next words Howbeit a matter of so great moment past not without due observation of some learned Translators as Pagnin Vatablus Castellio Tremellius Munster the Tigurin Bible Piscator and of our English Ainsworth who with one consent read the words to one effect Thou shalt keep all that Commandement to do it viz. to love the Lord thy God c. Herein we must inquire 1. What it is to keep that Commandement which is the duty here commanded 2. What it is to keep all that Commandement which is the latitude and generality of the duty To keep that Commandement and do it are phrases sometime equipollent and of the same extent for so to keep the Commandement is to do the Commandement Sometime they are distinguished and the former is in order to the later as Gen. 18.19 Deut. 4.6 and 5.1 Ye shall learn them and keep to do them And thus the observing and keeping the Commandement is in or with the heart as Psal 119.34 I shall keep thy Law yea I shall observe it in the whole heart Here then I commend unto you the highest service of God even the love of the Lord our God That ye may perceive it to be no other ye may consider the man on whom God first works to be moved by the spirit of bondage under which he lives in fear Rom. 8. Fear takes away half the understanding from servants saith Plato out of Homer Yea Timor minuit it takes away half their strength A man is not able to do half so much in his fear as when it is off him Then is he brought to faith but that works not but by love Gal. 5.6 And at the last he comes to the love of God And that is the end 1 Cor. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfect that is to come And therefore we read of a threefold obedience The first out of fear and that takes away half the spirit and strength of men This was figured by the Porch of the Temple whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Acts 10.2 and 13.16.26 2. There is an obedience of faith Rom. 1. and 16. This was figured by the holy Lastly there is an obedience of charity 1 Pet. 1.1 Castificantes sub obedientia charitatis This was figured by the Most-Holy wherein Jesus Christ himself is the High Priest the Minister of the heavenly good This is tacitly enjoyned Exod. 20.6 doing mercy to thousands of them that love me and keep my Commandements This is the most durable service of God When Faith and Hope have an end 1 Cor. 13. ult The true light the resurrection and the everlasting life The new birth the new heaven and earth wherein righteousness dwels the kingdom of God and his righteousness the Paradise of God wherein is the tree of life wherein is the fulness of life and peace In a word this is God himself 1 John 4.8.16 The Son of God Col. 1. v. 13. Col. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son his love The holy Spirit of God shed in the hearts of men as Peter Lombard excellently explains that place Then that which is perfect is come We have hitherto heard the duty of the first and great Commandement the love of the Lord our God now followes the generality and integrity of that duty of love and obedience of love we ought to keep all that Commandement to do it That we may the better understand the generality and integrity of this duty I shall refer you to our Lords Commentary upon this Commandement Matth. 22.37 Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy minde which words commend unto us the generality and integrity of this duty even all this Commandement as considerable extensively and intensively 1. Extensively in regard of parts and so we ought to love the Lord our God with heart soul and minde 2. Intensively in regard of degrees with the utmost degree of all these parts we ought to love the Lord our God and so to keep all this Commandement to do it with all our heart with all our soul and as it is in S. Luke with all our strength and with all our minde Doubt 1. But how can we love the Lord our God so intensively and extensively and keep all this Commandement to do it God is immense unmeasurable and infinite But thou and I and every creature of us is finite and hath certain bounds and limits of being Between infinite and finite we say there is no proportion How then can we so keep all this Commandement to love the Lord our God with all our heart with all our minde with all our soul and with all our strength Beloved we are subject to be much mistaken as in other things so most of all in ourselves The man was taken according to his better part out of his God therefore he hath greater resemblance unto him then he is aware of God is infinite and man is in a sort infinite Infinite in his thoughts and imaginations Name the utmost part of the known World of the Eastern or Western Indies or toward the Northern of Southern Pole the thoughts are presently there upon the very first naming of them Put case there were more Worlds and those larger then this known World the thoughts could enlarge themselves according to the number of them and utmost extent of them The like we may say of the will and appetite it is infinite Eccles 6.7 All the labour of the man is for his mouth and his appetite or will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not filled no but it ranges and seeks about for what may fill it as the Wiseman intimates v. 9. Better is the sight of the eyes then the wandring of the desire Yea by reason of the unsatiable and infinite appetite the eye is not satisfied with seeing nor the ear with hearing Eccles 1.8 nor the desire with lusting He that loveth silver shal not be satisfied with silver Eccles 5.10 As therefore God himself is infinite so is the desire an abyss a bottomless depth which cannot be filled otherwise then by an infinite God So that by how much the soul desires God more by so much the more it may desire him And by how much the more it loves God by
difficulter credimus those things which we would not we hardly believe And as true is that saying Proclives sumus à labore ad libidinem that which is troublesome or chargeable we have no heart to believe it Now because to love the Lord our God with all our heart soul mind and strength will cost us all we have and all we are we are hardly brought off to think t is possible ever to be performed Hence it is that they have made this plausible interpretation of the words that in them is prescribed Non tam quà m currendum quà quò currendum Not so much the way wherein we should walk as the end of our way whither we hope to attain after this life These and such like sayings please us well because they agree with our lazy disposition But if the command had been reserved for another life it would not have been prescribed in this Eccles 9.10 Acts 5.20 No nor have been said to be fulfilled in this as it is said of David 1 Kings 14.8 so it is recorded of Josiah 2 Kings 23.25 That he turned to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses Nor would it be said to be the practise of the Saints Psal 119.2 Whence we may reason thus If the Saints of God if Josiah if David thus loved the Lord their God under the dispensation of the Law when the Lord gave a more scanty measure of his spirit how much more is the same duly expected of us Zach. 12.8 If they under the Law loved the Lord with all their strength when the Law was weak how much more is expected of us under the Gospel what the Law could not do c. Rom. 8.3 Now if ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Certainly by how much the more the Spirit and power of God is vouchsafed unto us by so much the more we should perform this Commandement to love the Lord with all our heart soul minde and strength Surely if the Lord require obedience unto all that Commandement so as to love the Lord our God with all these the Lord allowes no place at all no room within us for any iniquity He is to be loved with all our heart soul minde and strength And therefore there is not left any place any degree at all for what is contrary to his love The Church which is signified by the Kings Daughter is all glorious within Psal 45.13 All that is within me bless his holy Name Psal 103.1 Whose cause then do they undertake to defend for whom do they plead for God or Baal for Christ or Belial who say That sin must remain in us The Lord Jesus Christ tells thee that thou shalt love the Lord thy God with all thy heart c. They say That this cannot be done Our Lord saith This do and thou shalt live Luke 10.28 And this is the love of God that ye keep his Commandements They say Ye shall live though ye keep not the Commandements for its impossible to keep them Just so the Serpent told Eve Ye shall not die A lie point-blank contradictory to the God of Truth They say Christ has kept the Commandements for us and He has loved God with all his heart c. and all for us And this is imputed unto us as if we our selves had so loved the Lord c. as if we our selves had kept all the Commandements Their meaning is Christ was wise just good humble loving meek sober chaste c. Therefore we may be unwise unjust wicked prowd hateful and hating one another wrathful and impatient drunkards lascivious c. Why because Christ was wise sober c. all for us Grant all this But hath not Christ suffered leaving as an example c. 1 Pet. 2.21 and 4.1 Object Hath not Christ paid the ransom and made the atonement T is true Christ hath paid the ransom for all but for whom effectually Is it not for these who believe him love him walk in all obedience unto him 2 Cor. 4.10.11 and 5.14 1 Pet. 4.2 A great Prince payes a Ransom for a multitude of Captives Howbeit thus he indents with them that they shall ever afterward relinquish and leave their Prison and be Subjects and obedient only unto him The Lord Jesus is that great Prince and Saviour Acts 5. He hath paid that Ransom for us who were captives unto Satan and served sin and iniquity And He upon the like terms agrees with us that we should no more serve sin Rom. 6. but that we being delivered out of the hands of our enemies should serve him in holiness and righteousness before him all the dayes of our life Luke 1.74 75. But to come home to their own Assertion and similitude why is not the love of the Lord our God with all our heart c Via quâ currendum but Scopus the mark whither we must run It s impossible say they by reason of the infirmities of this life alwayes actually to think of God and to be moved in love toward him And therefore so to love him is not the way wherein we must run I answer Nor is it necessary for him who loves God and keeps all that Commandement alwayes actually to think of God as he is defined or to be moved actually with love towards him It is enough if he alwayes think and do what is good just and honest and so what is worthy of God Yea so to think and so to do is to love God For this is the love of God that we keep his Commandements 1 John 5.3 And therefore he who is alwayes busied about what is holy just and good as the Commandement is Rom. 7.12 he loves God with all his heart c. And what they say that it is not the way but the end of the way surely a Traveller who walkes on in the right way it is not needful that every step he takes he should think of the end of his journey but it s enough that he keep on in the right way toward his journeys end And therefore holy David doubted not to resolve I will run the way of thy Commandements when thou hast enlarged my heart And he no doubt who does so loves God with all his heart I know well the contrary doctrine is and hath long been taught But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is an holy thing to prefer the truth before all opinions and authorities of men could Aristotle say Our Lord and his Apostles when they taught the Gospel gave precepts to be done not in another life but in this life And therefore as was intimated before the Angel commanding the Apostles to preach the Gospel calls it the words of this life And it is very observable when the Lord gives this precept touching the love of God with all our heart c. Matth. 22.37 He doth not cite the words out of Exodus wherein is contained the Law out of
v. 15. O how contrary to this is the love of our God! when his love has touched our heart with his finger that is with his spirit when he drawes us with the cords of his love when he manifests himself unto us The more near we draw unto him by so much our love more and more increaseth toward him and in his presence is the fulness of joy and at his right hand pleasures for ever more Psalm 16.11 This Commandement is said to be the first by our Saviour Mat. 22. and that both in regard of the Lawgiver and in respect of man to whom the Law is given 1. In regard of the Lawgiver he is the first and chief good Since therefore love is naturally carried unto goodness and first in order of dignity unto the first and chief good there is good reason why we should first love him and consequently that this should be the first Commandement Yea first it is in order of intention or the end which the Lawgiver aims at and that 's love 1 Tim. 1.5 The end of the Commandement is love For howsoever the knowledge of God must precede in order of time because Ignoti nulla cupido there is no desire of that which is unknown no nor love nor hope nor fear nor joy no affection at all toward that whereof there is first no knowledge nor can we love desire hope in or fear God unless first we know him yet this is to be understood in order of time As for the order of intention which God aimes at he would not that the man should rest in a contemplative knowledge of himself but that he should be affected according to his knowledge which must cease but love must remain 1 Cor. 13. Charitas intrat ubi scientia foris stat Charity enters when Knowledge stands without doores Yea although fear go before love Primus in orbe deos fecit timor and that it is Prima mensura divinitatis the first measure of the Deity yet this is to be understood in regard of the man 's fallen estate For fear of punishment had never been unless first sin had entred into the World as appears Gen. 3. Yea and initial fear makes way for love as a serviceable means for that end which being obtained and perfected as being principally intended fear is cast out as being used only as a means to obtain the end with which it cannot consist as Physick having brought us to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good habitude of body is it self purged out and the Needle is cut off when it hath drawn in the threed and united the cloath And therefore the Wiseman saith that fear is the beginning of love Ecclus 25.12 2. In regard of man to whom this Law is given this Commandement is first and that in respect 1. Of mans obligation to act and 2. In respect of his principle of action 1. Gods work of creation and preservation whereby he prevents the man layes the first obligation and tye upon the man to love and to be thankful unto his God which truth the Gentiles held in unrighteousness Rom. 1.18 21. 2. In regard of the principle of action in the man For howsoever there be diverse principles whence the observation of the Commandements is said to proceed as Fear Faith Hope yet none of them either severally or joyntly brings forth that obedience to the Commandements which God requires but love For howsoever faith be the fundamental saving principle yet that works not but by love Gal. 5.6 Which principle we finde in the promulgation of the Law Exod. 20.5 6. And the same method our Lord observes in the Gospel John 14.15 If ye love me keep my Commandements He saith not if ye fear believe or trust in me The Apostle gives the reason of it 1 Tim. 1.5 the end of the Commandement is charity Now if charity be the end that is the perfection of the Commandement then is it the first and chief principle out of which obedience to the Commandements must proceed Sapiens incipit à fine a wise man begins from the end Yea till the man keep the Commandements out of this principle he cannot be said to keep the covenant of his God nor God to keep covenant with the man But when the man loves his God and out of that love obeyes his God then the Lord keeps covenant with him So Dan. 9.4 O Lord the great and dreadful God keeping the Covenant and mercy towards them that love him and keep his Commandement c. As this is the first Commandement so it is also called by our Lord the great Commandement And whereas a thing is said to be great Quantitate molis or quantitate virtutis in regard of bulk or power and vertue this later way this Commandement is said to be great or the greatest according to S. Hierom by reason of the vertue power and efficacy of it and that both in respect of the subject and of the duty it self 1. In regard of the subject whoever thus loves God with all his heart his heart and minde must be enabled thereunto by the Spirit of God 1 Tim. 1.5 It is the first fruit and strength of the Spirit Gal. 5.22 And the Lord so circumciseth his heart that he may so love him with all his heart and with all thy soul and keep the Commandements and live Deut. 30.6 Zach. 11.19 20. Rom. 6.11 13. 2. The duty it self is most required and best accepted by our God For as love is in nature the first of all the affections which like the great wheel of the Clock turns about all the rest For so we desire rejoyce in fear hope for grieve for c. some thing which we love such is the divine love to all other graces The Spirit of God in this great wheel actuates and moves all the other graces Yea and this divine love swallowes up all other inferiour affections all other love concupiscence and desire As the Serpent of Moses devoured all the Serpents of the Egyptian Magicians For he who loves God with all his heart and keeps all this Commandement he can love nothing repugnant unto God nothing but in order unto God he loves himself only in order unto God and for God He loves his neighbour out of his love of God even as he loves himself that is in order unto God So he loves his neighbour that he is of one heart and one soul with his neighbour Acts 4.32 So that his love of his neighbour and of himself are no way contrary to the intire love of God Yea howsoever many other duties are enjoyned us beside this Commandement yet this of all the rest is the greatest and most excellent 1 Cor. 12. ult and that for two reasons 1. It s most durable and outlasts all the rest and therefore it s preferred before Prophesie Tongues Knowledge yea before Faith and Hope it self 1 Cor. 13. ult 2. The love of God is the Seisin and the common
ingredient of all the Christian mans actions that pretious tincture that turns all it touches into gold as they say Midas did And what ever wants this divine tincture of holy love t is like the Terra damnata t is nothing worth Hence the Apostles general advise is Let all your things be done in charity 1 Cor. 16.14 A rule so necessary that the very best and greatest duties otherwise performed whether towards God or towards our neighbour are of no value in the sight of God 1 Cor. 13. I shall adde no more motives Let us rather come to discover our love to the Lord our God whether we keep this Commandement or not 1. The love of God proceeds from a pure heart a good conscience and faith unfeigned 1 Tim. 1.5 How then canst thou love thy God when thou sayest thy heart cannot be pure And how can thy faith be unfeigned when thou believest not that thou art able to love the Lord thy God with all thy heart 2. Love will suffer nothing to intervene or separate us from the party we love that may hinder our union Love knits unites and makes one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is continued is one Our love unto God unites us and makes us one with him according to our Saviours prayer John 17.21 and that of the Apostle he who is joyned unto the Lord is one Spirit 1 Cor. 6.17 Such love of our God will not endure any mixture of what is contrary to our God And therefore S. Paul having exhorted to sincerity of love which is required even in the lowest degree of it as hath been shewen Let love be without dissimulation Rom. 12.9 he presently adds Abhor that which is evil Sincerity of love unto our God will not endure any corrival any thing or person to share with our God in our love of him How then canst thou say thou lovest the Lord thy God with all thy heart and all thy soul and keepest all that Commandement when yet thou knowest that thou lovest thy pleasures more then thou lovest thy God when thou knowest thou lovest the world and the things of this world Ye Adulterers and Adulteresses Know ye not that the friendship of the world is the enmity of God Jam. 4.4 So the Greek text hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever therefore will be a friend of the world is made an enemy of God Wouldst thou believe thy wife should she say she loved thee whilest she prostitutes her self unto another man And wilt thou pretend to be the loving Spouse of thy Maker yet love his enemy 3. The love of God puts us upon such works as he loves Whence the Apostle This saith he is the love of God that we keep his Commandements It puts us upon the love of our neighbour Love works no evil to his neighbour Rom. 13.10 Ad populum Phaleras Away with all trappings and false pretences of love without the reality of it Good discourse and holy conference proceeding from a life worthy of God and a heart and soul which loves God is an edge which pierceth to the assimilating of others unto it self Such a soul edifies and conveighs grace to the hearers For charity edifies not knowledge not holy talk without it The Pharisees of old knew very much of God and his Word and wayes and spake very much of God And they of all others most reasoned with our Lord concerning God and his truth But our Lord tells them I know that ye have not the love of God in you John 5.42 And we may say the like of the Pharisees of our time They are great talkers of God and of Religion and indeed would seem to be the onely people of God and to know all things knowable They are indeed the true Amorites great Talkers and most bitter men in their invectives against all who are not of their opinion as no wise man is And therefore we may know that they have not the love of God in them They have a knowing knowledge or such as reflects upon it self as the Apostle saith we know that we all have knowledge This knowledge puffs men up and makes them proud but charity edifies 1 Cor. 8.1.2 That knowing knowledge is the dust the food of the Serpentine generation according to their doom Gen. 3.14 which the Prophet Esay 65.25 tells us must be fulfilled in these last dayes a food wherewithal they so glut themselves that there is no place left for the love of God in them Therefore Jehu cuts off and destroyes the knowing knowledge so the Chald. Paraphrast renders 2 Kings 9.8 Every one that pisseth against the wall all the knowing knowledge which excludes the love of God For so the true Jehu Hebr. 1. v. 12. who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui est a type of Christ Hebr. 1.12 Thou art He for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notat aliquid divinitatis saith Galatinus it imports somewhat of the Divinity And therefore Scaliger having reckoned up many names of God concludes them all with Ipse He. This spiritual Jehu destroyes all the false the knowing disobedient knowledge which is the true spiritual inward Antichrist and consumes him with the spirit of his mouth and destroyes him with the brightness of his coming or presence 2 Thes 2.8 Psal 90. v. 12. And therefore Moses the man of God prayes Psal 90.12 that the Lord would teach him to number his dayes that he might bring unto him a wise heart so the words signifie not a wise not a subtil crafty head not a strong head-piece as they call it Let us name some means and helps to advance this great duty 1. The fear of God is the beginning of his love Ecclus 1.14 And that fear drives out the evil And when the love of God is brought into the soul it makes a compleat separation from the sin O ye that love the Lord see that ye hate the thing that is evil Psal 97.10 2. Whatsoever thou seest amiable and lovely in the creature love it wholly for God and in order unto God the Creator of it How shall that be done When thou seest ravishing Beauty in the Creature reason thus O how much more beautiful is my God who created this Beauty When thou seest great strength think how much more strong is He who is the Power Mark 14.62 Thou lovest wealth consider how much better is it to be rich towards God! Or thou art desirous of Honour Reason thus How much more excellent is the honour that comes of God only Thou lovest Pleasures but think how much more satisfying and durable are the pleasures at Gods right hand for evermore 3. Pray we unto the Lord that he will be pleased to circumcise our hearts that we may love him with all our heart and with all our soul that we may live Deut. 30.6 For the advancement of this divine and eternal life and kingdom of God there are who point us unto faith only But beside it
because of the hardness of their hearts Moses had suffered them to put awuy their wives but from the beginning it was not so Therefore he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as formerly it was said to them of old time or the Antients Thou shalt not commit adultery c. but it was not said to or by the Antients if a man put away his wife let him give her a bill of divorcement That this is the true reason why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or by the Ancients is not there added by our Lord to the matter of divorcement will appear beside what hath been said if we compare herewith Jer. 3.1 which was named before Where the Prophet speaking of the very same argument he puts first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn They say or in the margent saying whereby is implyed that this was not said from the beginning but since the hearts of men have been hardned by unbelief and disobedience But so far is the Lord from warranting divorce and separation of a wife from her husband that it may well be questioned whether divorce in any case be necessary yea or not yea whether a man be bound even in the case of adultery to put away his wife Our Lord Matth. 5.32 rather permits divorcement in that case then commands it So that 1. We do not read any Law of God enjoyning the wronged man so to do 2. Besides God is a witness of mutual faith plighted one to other It is the Lords own reason Mal. 2.14 The Lord hath been witness between thee and the wife of thy youth She is thy companion and the wife of thy covenant It is thy covenant and the Lotd is witness to it 3. The Lord hates putting away Mal. 2.16 and we ought not to do the thing that he hates Jer. 14.4 4. Though it be true that adultery is a capital crime and to be punished by the Judges Job 31.11 that is If the business be brought before them and proved Yet we read not that the husband was any where bound to prosecute his wife especially if he saw her penitent or thought good either to retain her for what knowest thou O man whether thou mayest gain thy wife 1 Cor. 7.16 or put her away without noyse without publick shame more privately by bill of divorce We finde not that Jacob put away his wife or handmaid which was a secondary wife whom Reuben had abused And Joseph in his ignorance suspecting his espoused wife to have been an adulteress being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 1. v. 19. that is a merciful man he would not make her a publick example but thought privately to put her away by bill of divorce Matth. 1.19 Hence take an estimate how merciful the good God is towards the fallen man He took the Jewes he takes us Gentiles to be his Spouse Thy Maker is thine husband Esay 54.5 What Adulterers what Adulteresses have we been yea yet are we how unchaste how unfaithful to our husband The Lord aggravates this great sin Ezech. 16. Jer. 3.2 Lift up thine eyes to the High-places and see where thou hast not been lien with c. See Chap. 5.7 and 13.26 27. Notwithstanding all this mark what the Lord saith Esay 50.1 Where is the bill of your mothers divorcement And though a man having put away his wife he must not receive her yet return to me saith the Lord Jer. 3. How justly therefore are they to be blamed who cause divorcement and separation between man and wife Such I mean who make unequal mariages either between themselves or their children or other relations These while they intend to lay a lasting foundation of love friendship and union between persons and families even these unwittingly are the cause of greatest breach dissention and disagreement What else shall we judge of those who make mariages only out of wordly respects as wealth honour or high place without any consideration of that which ought first of all to be lookt into the fear and love of God and Christian education adorning it As also that due sympathy and harmony of nature mutually inclining disposing and uniting the mindes and hearts and making them in a sort one For where these bonds are wanting though nothing else be wanting of wordly interest as honour wealth places of dignity and what ever else can be wished yet contracts and unions made between some parties so unequally yoked together ordinarily incense and kindle dissensious and differences between themselves and all in relation unto them The tying together of Sampsons Foxes set all on fire This must needs be the very worst divorcement of all other when their mindes and hearts are opposite and contrary one to other yet by bonds of matrimony they are obliged and bound to maintain a bodily presence one with other Let covetous proud and ambitious parents think seriously of this who ingage their children in perpetual bonds of unequal mariages to begin a kinde of hell upon earth which without Gods great mercy will never have an end Surely such mariages were never made in heaven They say that mariage is a civil ordinance and therefore the power of contracting it hath been devolved from the minister to the civil Magistrate though S. Paul calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great mystery Ephes 5..32 But such mariages as these are can scarce be termed civil and therefore indeed they are more fit to be published among the rable in the market-place then among the Saints in that which according to the new reformation of words is called the meeting place Mystice There is a lawful and necessary divorcement to be made between us and our sinful thoughts which spiritually are signified by a wife Thus Eve and the Thoughts are compared 2 Cor. 11.2 3. These are the femal part of the man as the life is the male And these are adjoyned to the male even to the life as a meet help unto it Howbeit if she prove unquiet if she be a Skold such are the false-accusing thoughts if she be vain and idle of such the Apostle speaks 1 Tim. 5.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only idle but tatlers also and busiebodies if she be a Slut unclean thoughts its the Wisemans advise Cut her off from thy flesh and let her go Ecclus 25.26 The Lord though he hate putting away Malac. 2.16 yet he reproves us that we admit such idle Huzzies into our bosoms Jer. 4. v. 14. How long 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wilt thou cause thy vain thoughts to lodge in thee Jer. 4.14 Of this Moses may be understood in the place before us Deut. 24.1 If the husband finde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nuditatem verbi the nakedness or uncleanness of the word What is the uncleanness of the word There is a pure and holy word The Commandement of the Lord is pure Psalm 19.8 There is a word also of Belial saith the Wiseman even the word of Antichrist which opposeth
father And the Hebrew text will bear this Translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Hierom no doubt read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel which signifies to persecute destroy kill c. The Chald. Paraphrast is most express and full and comes home to our purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laban the Syrian sought to destroy my father c. From this Lesson which the Lawgiver taught the people we may learn some profitable instruction for our selves Moses here prescribing to the people a form of acknowledgement and thankfulness in offering their first-fruits unto God when they had entred into the Holy Land and had taken possession of it he teaches them to lay their Foundation low in the depth of Humility confessing not only their own but their fathers abasement and misery as their fore-fathers had done from whence God had raised them Abraham was a leading example of this kinde whom God Himself styles The Father of many Nations Gen. 12.15.17 18 22. Ecclus 44.19 So great a father that the Jews took it in disdeign that our Lord should intimate he was greater then Abraham John 8.53 Yet if we hear Abrahams own acknowledgement I am saith he but dust and ashes Gen. 18.27 so low he layes his foundation And Jacob however by the Lord surnamed Israel and great in the estimation of others Joh. 4.12 yet he acknowledgeth himself small Gen. 32. v. 10. Gen. 32.10 I am little in regard of all thy mercies and all that truth which thou hast performed unto thy servant How great was David in Gods account yet in his own he scarce knew himself he was so little and therefore he asks God Who am I O Lord and what is mine house that thou hast brought me hitherto And he acknowledgeth from what obscure imployment he had his rise unto the Kingdom even from keeping Sheep which yet was a kinde of introduction unto a like Shepherdie that he might be the more expert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Shepherd of the peoples He chose David his servant and took him from the sheepfolds Psal 78. v. 30. from after the Ewes great with yong He brought him to feed Jacob his people and Israel his inheritance Psalm 78.70 71. And thus must the Israelite say in his plenty and abundance A Syrian was persecuting my father He was in the eyes of Laban and in his own eyes a lost man lost in Syria oppressed by Laban lost in his return homeward persecuted by Laban and his brethren lost in Egypt under the tyranny of Pharaoh lost in his own apprehensions in his passage out of Egypt But when we cryed unto the Lord he had compassion on us and brought us out of Egypt with a mighty hand outstretched arm and he hath brought us into this place and hath given us this land that floweth with Milk and Honey And now behold I have brought the first-fruits of the land which thou O Lord hast given me Such first-fruits arising and growing from that deep root of humility are most acceptable unto our God For hereby men are made and kept lowly even in the height whether of temporal or spiritual estate when they can say with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from how little to how great This consideration made and kept the great Apostle humble so that he could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the least of the Apostles and not worthy to be called an Apostle 1 Cor. 15.9 Yea if the glorious company of the Apostles were too great and glorious for him to be accounted though but the least of them he shrowds himself among the Saints And lest peradventure the very least of the Saints should be too great for him to be compared withal he makes a word of his own for I read it no where else nor is it I believe elsewhere to be found to signifie his least littleness To me saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 less then the least of all Saints this grace was given c. Ephes 3.8 And if thus he seem not little enough he calls himself just nothing 2 Cor. 12.11 He well remembred that he was not persecuted but which was infinitely worse that he persecuted the Church of God 1 Cor. 15.9 that he was a blasphemer and a persecutor and injurious 1 Tim. 1.13 A second Lesson we may learn from hence that the Israelite must say A Syrian persecuted my father He must not say that his father persecuted the Syrian O no One Dog or one Wolf may persecute a thousand Sheep but ten thousand sheep will not persecute one Wolf or one Dog O that the hungry Dogs and ravening Wolves of these dayes who go in Sheeps clothing would consider whom and what manner of persons the Apostle calls grievous Wolves Acts 20.29 and what manner of men they are whom he means when he warns the Philippians to beware of Dogs Phil. 3.2 Mystice But this persecution may be neerer haply then we are aware of Surely as any man becomes more like unto Jacob who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect man Gen. 25. v. 27. Luke 16. v. 15. Gen. 25.27 he shall have experience of Syrians or Aramites pursuing and persecuting him For what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but sublimity or height of pride somewhat that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high in men Pride is a Worm that often breeds even in the trees of Righteousness And by how much it is the more inward it s the more dangerous persecutor Pride is deceitful Obad. v. 3. And therefore Aram also signifies deceit and deceit is accompanied with cursing Ps 10.7 and Aram signifies also cursing And all these are covered with a Mantle of Hypocrisie a white vail of pretended piety Laban the Syrian signifies White A form of godliness covers all ungodliness 2 Tim. 3.5 That White Devil hides the Black one Laban was either a White Devil or the Devils familiar friend a great Cacomagus a notorious Sorcerer and the most famous of all the East Esay 41. v. 14. But fear not thou Worm Jacob ye mortal men of Israel I will help thee saith the Lord and thy Redeemer the Holy One of Israel Go on in thine humility and thy simplicity O thou Israelite indeed in whom there is no guile John 1. The Lord hath not beheld iniquity in such a Jacob neither hath he seen perverseness in such an Israel He can rebuke and restrain the persecuter as he checkt and restrained Laban the Syrian persecuting Jacob thy father Gen. 31.29 What though Laban be a Wizard it was confessed by Balaam Labans countreyman the Syrian That there is no enchantment against Jacob neither is there any divination against Israel Numb 23.23 Remember what Balak King of Moab consulted and what Balaam the son of Beeor answered him Mich. 6.5 Balak is the destroyer and Balaam the false Prophet which devours the people Mic. 6. v. 5. as the false Prophets do 2 Cor. 11.20 the son of Beor the Beast Remember how
himself a glorious Church not having spot of deformity or wrinkle of the old man or any such thing but that it should be holy and without blemish Ephes 5.25 26 27. But I have contracted long customary sins and am even woâ—ded in them Nullum tempus occurrit Regi No long time can prescribe unto the King Christ but that he may cleanse his Spouse But alas Long custome is another nature mine habitual spots are as indelible and fixt in me as blackness in the Ethiopian and spots in the Leopard And can the Ethiopian change his skin or the Leopard his spots Jer. 13. Thou complainest very much of thy sin but deal faithfully between God and thine own soul would'st thou indeed be cleansed from it We read that a blinde man cryed after our Lord Jesus thou Son of David have mercy upon me and again Jesus thou Son of David have mercy upon me nor could the people make him hold his peace Mark 10.50 51. He is brought unto Jesus And he ask'd the blind man what would'st thou that I should do unto thee A strange question For what else what greater boon could the blind man desire then that he might receive his sight Our Lord well knew that many love darkness more then light He knew that some men love the lusts of their eyes better then their eyes And for like reason when a certain man lay at the pool of Bethesda thirty and eight years Jesus saw him and knew that he had been now a long time in that case yea though he knew all this yet he saith unto him wilt thou be made whole Certainly our Lord Jesus knew right well and foreknew that many then were and would be in aftertime yea and are at this day who have had their infirmities as long yea longer then that man So they call their habitual sins their infirmities which they love so well that they desire not to be made whole Therefore our Lord inquires into the mans will For without the mans will Christ may will and no cure be wrought I would but ye would not Matth. 23.37 But with the mans will the greatest cure may be wrought even of habitual and customary sins Jer. 13.23 The peoples sins were as fixt as blackness to the Ethiopian and spots to the Leopard And these spots the foulest adulteries neighings leaudness of whoredom and abominations on the hills in the fields c. Those spots were of the deepest die yet the Lord required of Jerusalem onely her will toward the cure of them Wilt thou not be made clean When shall it once be Be we exhorted to keep our selves unspotted from the world It s a part of the pure religion and undefiled James 1.27 So shall we be the sons of God and have his characters his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his marks upon us even his mark of love even unto enemies Mat. 5.44 His mark of mercy and pity Ecclus 4.10 Blameless and harmless or sincere or simple the sons of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immaculati without spot so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spot in a crooked and perverse nation or rather generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2. v. 15. as they render the word in the text Phil. 2.15 That 's the third and last Axiom They are a perverse and crooked generation This is the result of their corruption and depravation their spot and their stain This corrupt and spotted people are a perverse and crooked generation Let us inquire into the meaning of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies an age or time while men live successively in the world whence is Durare to continue in the Latin By the same word also the men of an age are understood by Synecdoche as in this place So the Lord saith to Noah I have seen thee righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this generation that is in this age and among these men Gen. 7.1 And that was a very crooked and perverse generation and so was that of which Moses here speaks These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their metaphorical sense as here used have like signification one to other and both import subtilty oblique crooked and perverse dealing among men Howbeit they have their difference for the former signifies oblique and crooked which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a crooked generation The later imports the same crooked generation to be perverted and depraved and accordingly t is rendred by the Greek Interpreters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perverse generation But although the words have like signification of wresting writhing depraving yet should not the Translators have inverted and perverted the genuine order of the words as they have done unless thereby they intended an elegancy turning them perverse and crooked instead of crooked and perverse generation which errour they corrected Phil. 2.15 Where we have the same words in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators render in the midst of a crooked and perverse nation or rather generation The two former characters of this wicked people do not necessarily imply a spreading beyond themselves He corrupted himself not another so the Chald. Paraphrast and their spot it s not said that it infects another But when this people are called a crooked and perverse generation the Hebrew words import craft and subtilty to circumvent and deceive others so Mich. 3.9 They make crooked what is straight which elegant opposition is lost in our Translation In the later word the metaphore is taken from Wrestlers who by turning and winding their bodies endeavouring to supplant and overthrow others the Wiseman describes such a perverse generation Prov. 4.16 They sleep not except they have done mischief and their sleep is taken away unless they cause some to fall But since both these words signify crooked and are accordingly rendred by the LXX the former in the text and elsewhere the later Prov. 8.8 it s needfull that we inquire what 's here meant by crooked Privations are known by their habits and deprivations by their integrity and soundness That therefore we may know what 's meant by crooked we must know what is straight because Rectum est judex sui obliqui what is straight discovers it self and what is crooked That 's straight and right which inclines to neither part as a straight line lies even between two termes as a straight way inclines neither to the right hand nor to the left as we read it described by Moses Num. 20.17 Deut. 2.27 The rule of this Rectitude is the word of God which is Right Psal 19.8 and 33.4 And his word is conformable to himself who is right Deut. 32.4 In this rectitude and uprightness the upright God made and set man at the first Eceles 7.29 Hence we may understand what is obliquety and crookedness namely an aversion and deflexion from that original straightness rectitude and uprightness in our God And this crookedness
crooked and perverse nation or generation Phil. 2.15 And well might they be so termed when S. Peter cals the Jews a crooked generation Acts 2.40 Yea the perverted people are called after the names of those nations whose lives and manners they imitated So Esay 1.10 the Princes of the Jewes are called Rulers of Sodom and the nation the people of Gomorrha And Ezech. 16.3 The birth and the nativity of Jerusalem is said to be of the land of Canaan their Father an Amorite their Mother an Hittite Yea the Israelites who usually are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people and people of God when they lost their rectitude uprightness and conformity to the one and only God and brake the bond of unity among themselves by reason of their rents and divisions from one another and from their God the Lord calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nations Ezech. 2.2 as it is acknowledged in the margent Nay when the people have depraved the divine characters and image of their God they are judged unworthy the name of a people so saith the Lord They have provoked me to jealousie with that which is not God and I will provoke them to jealousie with those who are not a people Deut. 32.21 And the divine Image being renewed it restores the name of a people unto them Ye saith S. Peter are a chosen generation a royal Priesthood an holy nation a peculiar people that ye should shew forth the vertues or praises of him who hath called us out of darkness to his mervailous light 1. And why may we not exhort the crooked and perverse generation to repentance why may not they hope to return to their Primitive rectitude and uprightness There is a promise left that the crooked shall become straight Esay 40.4 alwayes provided that they admit the doctrine of Repentance and amendment of life For to such penitent ones John Baptist brings that promise Luke 3. v. 5. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the crooked things shall become a straight and plain way Provided also that they yield unto Gods wrestling and striving with them For as with the merciful the Lord will be merciful and with the perfect man he will be perfect and with the pure Psal 18. v. 25 26. Gen. 30. v. 8. he will be pure so with the perverse he will be cross wrestle and strive to overcome him so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies And such are the wrestlings of God with the perverse man Gen. 30.8 This is the method of the divine wisdom in converting the man observed by the Son of Syrac Ecclus 4.17 c. At the first she will walk with him not by crooked wayes Ecclus 4. v. 17 18 19. as our Translators turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but perversly or crosly as thwarting his perverse will and bring fear and dread upon him and torment him with her discipline until she may trust his soul and try him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justificationibus suis with her justifications or Laws which make righteous Then will she return by the straight way unto him and comfort him or make him glad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shew him her secrets But if he go wrong she will utterly forsake him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and deliver him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the hands into the power of his own fall or ruin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O that the crooked and perverse generation would consider this and take to heart this advise of the Wiseman and other counsel of his in that excellent Book So shall they experimentally know that what is crooked Eccles 1. v. 15. 7. v. 13. may be made straight yea that he whom the just God leaves in his wilful hardness and impenitency his crookedness and perverseness and so may be said to make him crooked even him now become penitent and relenting the merciful God can again make straight and upright according to the promise Esay 40.4 Luke 3.5 2. Acts 2. v. 40.46 Meantime let the new converts be exhorted to save themselves o◠be saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salvamini from the crooked generation according to S. Peters counsel Acts 2.40 So will the Lord adde unto the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as are saved from the crooked generation 3. And ye who have attained unto a greater measure of light and strength Phil. 2. v. 15. continue ye blameless and harmless the sons of God without spot in a crooked and perverse generation among whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shine ye as lights in the world Direct and strengthen and turn many unto righteousness So shall ye shine as the Stars for ever and ever Dan. 12.3 Who is wise and he shall understand these things prudent and he shall know them experimentally so the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the wayes of the Lord are right and the just shall walk in them Hos 14. v. 9. but the transgressors shall fall therein Hos 14.9 AN APPENDIX of Three Sermons on Three Texts of Scripture out of that course which hath hitherto been observed which of themselves speak not that sense which the Translators have imposed upon them but by mis-translation and mis-interpretation have long time mislead the credulous and ignorant multitude But being rightly rendred and explained may undeceive them and through the goodness of God reduce them into the way of Truth There is no necessity for a Wise and Just man to sin SER. 18. SERMON XVIII Eccles 7. ver 19 20. Wisdom strengtheneth the wise more then ten mighty men which are in the City for there is not a just man upon earth that doth good and sinneth not THE Wiseman ver 15. discovers unto us a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hidden and unknown kinde of divine providence which ignorant men account little less then an irregularity That sometimes it goes ill with good men and things succeed well with evil men All things have I seen in the dayes of my vanity There is a just man that perisheth in his righteousness c. Whereupon he gives advise to avoid extreams of both kindes 1. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Summum jus that rigour and too much severity of Justice ver 16. which while we go about to decline we must not run into the other extream ver 17. Be not overmuch wicked c. 2. But alas if the case be so that a man may perish in well doing and prosper in evil doing what shall we do which way shall we turn our selves T is true these are great inconveniencies but be sure thou heed this well and forget it not Fear God and thou shalt easily escape all these extreams all these inconveniencies This Clue This Wisdom viz. The fear of God whereby thou mayest dis-intangle thy self and winde thy self out of this Labyrinth of evils it strengthens the wiseman more then ten mighty men that are in the City although
and violence of passions wherewithall the carnall man is lead or driven the flesh lusteth against the Spirit Esau thinks he shall die if he have not his Mess of Pottage Gen. 25. 5. Observe how poor and beggerly the carnall man is how he wants all temporall things For although he has many things yet he cannot be said to be rich for he is not rich who possesseth many things but he who wanteth not But the earthly carnal man is allwayes needy alwayes of an having disposition alwayes lusting 6 Hence note the deplorable condition of all those who have not the Spirit of God to give check and curb to their exorbitant and unruly affections and lusts Axiom 2. The Spirit lusts against the flesh What Spirit is here to be understood Surely according to the difference of men answer is here to be made For that Spirit of the natural man that is in him lusts against the flesh and the lusts of it whence it is that by nature he does the things of the law Rom. 2. But the Apostle wrote here unto the Galathians who had received the Spirit of God in some measure as appeares Gal. 3.2 The reason is that it may give check to the natural motions This we may understand by the story that Jacob took Esau by the heel Jacob is a figure of the heavenly man Esau or Edom of the earthly man Now such is the goodness of the heavenly man He suffers not the earthly to break forth and to have his whole liberty to do what he lists or to have his full swinge He struggles with him before and though he break out yet he apprehends him and layes hold on him and stayes him in his carreer he limits his proceedings he binds him with cords of the law Psal 2. And when he breakes them and casts them from him he so hedges him in with one impediment or other that he cannot freely pursue his lusts Hos 2.5.6.7 When notwithstanding he breaks the hedg and committes a trespass and builds up himself with strong reasonings 2 Cor. 10. Edom shall build saith the Lord but I will destroy Malach. 1.4 So that he who sins freely and without remorse or cheek hath broken through manifold lets and hindrances hath broken the hedg of providence about him and is a great trespasser 3. The flesh indeed lusteth against the Spirit but the Spirit lusteth against the flesh Such is the goodness of God unto men He hath not left us to be governed by our carnal appetites Wherefore take heed that we be not deceived with the error of the wicked who contrary to the lusting of the Spirit follow the lusts of their flesh and for a short and momentary seeming present good part with the incorruptible and eternal good 4. These are contrary the one to the other Here is than a cruel and long-lasting inward war The parties contending Satan the father of lies the son of perdition and the Spirit of error against the God and father of Jesus Christ the true God the Son the Saviour and the Spirit of truth Here are flesh and it's lusts contending against the Spirit and the will of God Here is engaged darkness against light death against life Reason against reason will against will It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a war wherein the parties can never be reconciled one must be subdued and overcome But what do they quarrel for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for a toy or trifle no the Harlot Iniquity hunts for the pretious soul the business concerns life thy life yea the eternal life the life of God This discovers a most dangerous mistake and that in a business of the greatest moment in the World and yet which is most of all to be lamented daily and almost universally practised The lucts of the flesh are our deadly enemies yet most men account them their dearest friends The wills and lustings of the Spirit are indeed our nearest friends yet are these accounted by most men their greatest enemies The man carries his most malitious enemies and his best friends about him his sinful flesh with the lusts of it the Evil one the Boutefeu and Incendiary who blows the fire of concupiscence to kindle his lusts and appetites in the sinful flesh He has also Christ and his Spirit revealing and requiring and enabling to do the will of God These adverse contraries so diametrically opposite one to other cannot but act one against the other Exod. 2. Moses grown great smote the Egyptian the next day Moses reproved the Hebrew that did his brother wrong But do we look for these things without us These things are or may be daily acted in us There is an old tradition that one of the Thieves crucified with our Lord was an Egyptian a black Thief this was the Evil Thief the other an Edomite a red Thief whom they call the good Thief The former the black Thief the Egyptian the sin perished the Edomite the first man of the Earth was saved These things works the mortifying spirit of the Lord Jesus Rom. 8.13 This justly reproves those who follow their own carnal lusts against the dictates of their own reason which perswades the contrary like her who said Video meliora proboque deteriora sequor Reuben the son of vision saw the Holy Land and approved it that it was good yet he chose to live on this side Jordan he was taken with Id bruti that was good for cattle Numb 32. What can companions of Fools hope or such as follow their foolish lusts but destruction Prov. 13.20 Not only the Fools but also the companion of Fools shall be destroyed 5. The Spirit lusteth against the flesh that we may not do the things of the flesh which otherwise we would do In these words lies the principal difference between the two Translations And that especially in two things 1. Whether cannot or may not be the better translation 2. What 's here meant by the things that we would do As to the first we must know that there is no Verb in the Greek Text here that answers to cannot or may not but that is only a signe of a Mood in our English tongue as all learned in the Greek tongue easily understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly what are the things that we would do where the Text saith The Spirit lusteth against the flesh that ye cannot or may not do the things that ye would Surely either both the things which both flesh and Spirit lust for or some one of them If both the things which the flesh and Spirit lust for then by reason of the contrarietys of flesh and Spirit a man comes off hardly in the performing the lusts either of the flesh or of the Spirit He cannot or may not freely do the things that he would which the flesh lusts for because the Spirit lusts against the flesh And he cannot freely do the things that he would which the Spirit lusts for because the flesh lusts against
was a perfect man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Ours turn a plain man Gen. 26.5 Abraham obeyed my voice and kept my charge my Commandements my Statutes and my Lawes Exod. 24.3.7.8 All the words which the Lord hath said will we do c. Deut. 4.2 Ye shall not adde unto the word which I command you neither shall you diminish from it that ye may keep the Commandements of the Lord your God which I command you And Chap. 12.32 What thing soever I command you observe to do it c. and Chap. 28.14 and thou shalt not go adside from any of the words which I command thee this day c. Deut. 30.8 And thou shalt return and obey the voice of the Lord and do all his Commandements which I command thee this day Josh 8.35 There was not a word of all that Moses commanded which Joshua read not before all the congregation of Israel Judges 5.31 Let them who love him be as the Sun when he goeth forth in his might 1 Kings 15.5 Because David did that which was right in the eyes of the Lord and turned not aside from any thing that he commanded him all the dayes of his life save only in the matter of Vriah the Hittite And Verse the 14. Asa his heart was perfect with the Lord all his dayes Chap. 18.21 If the Lord be God follow him but if Baal follow him 2 Kings 23.25 Like unto him was there no King before him that turned to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses c. Job 1.1 Whose name was Job and that man was perfect and upright Chap. 8.20 Behold God will not cast away a perfect man c. Chap. 27.5 God forbid that I should justifie you till I die I will not remove my integrity from me The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my perfection Psal 15.2 He that walketh uprightly the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect and worketh righteousness and speaketh the truth in his heart Psal 17.3.5 Thou hast proved mine heart thou hast visited me in the night thou hast tryed me and shalt finde nothing I am purposed that my mouth shall not transgress Hold up my goings in thy paths that my footsteps slip not And 18.21 23 24 25 26. For I have kept the wayes of the Lord and have not wickedly departed from my God for all his judgements were before me c. I was also upright Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect before him c. Verse 32. It is God that girdeth me with strength and maketh my way perfect Psal 19.7 The Law of the Lord is perfect converting the soul the testimony of the Lord is sure making wise the simple V. 12 13. Cleanse thou me from my secret sins Keep back thy servant also from presumptuous sins let them not have dominion over me then shall I be upright and I shall be innocent from the great transgression the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect Psal 24.4 He that hath clean hands and a pure heart who hath not lift up his soul unto vanity nor sworn deceitfully 26.1 Judge me O Lord for I have walked in mine integryty Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfection I have trusted also in the Lord I shall not slide 37.18 The Lord knoweth the dayes of the upright Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect and their inheritance shall be for ever 41.12 And as for me thou upholdest me in mine integrity Hebr. perfection and settest me before thy face for ever 45.13 The Kings daughter is all glorious within her clothing is of wrought gold 51.2 Wash me throughly from mine iniquity and cleanse me from my sin 7. Purge me with hysope and I shall be clean wash me and I shall be whiter then snow 10. Create in me a clean heart O God and renew a right spirit within me 64.4 That they may shoot in secret at the perfect suddenly do they shoot at him and fear not 66.18 If I regard iniquity in my heart the Lord will not hear me 68.21 But God shall wound the head of his enemies and the hairy scalp of such an one as goeth on still in his trespasses 73.1 Truly God is good to Israel even to such as are of a clean heart 78.72 So he fed them according to the integrity Heb. perfection of his heart and guided them by the skilfulness of his hands Psal 82.4.8 Arise O God judge the earth for thou shalt inherit all nations Psal 84.11 For the Lord God is a Sun and shield the Lord will give grace and glory no good thing will he withhold from them that walk uprightly Heb. In perfection 101. I will sing of mercy and judgement c. See the whole Psalm 103.3 Who forgiveth all thine iniquities who healeth all thy diseases 12. As far as the East is from the West so far hath he removed our transgressions from us 18. To such as keep his covenant and to those that remember his Commandements to do them 105.45 That they might observe his statutes and keep his Lawes Psal 119.1 2 3. Blessed are the undefiled Heb. perfect in the way who walk in the law of the Lord Blessed are they that keep his testimonies that seek him with the whole heart They also do no iniquity they walk in his wayes V. 6. Then shall I not be ashamed when I have respect unto all thy Commandements V. 10. With my whole heart have I sought thee V. 32. I will run the way of thy Commandements when thou shalt enlarge my heart V. 34. Give me understanding and I shall keep thy Law yea I shall observe it with my whole heart V. 44. So shall I keep thy Law continually for ever and ever V. 55. I have remembred thy Name O Lord in the night and have kept thy Law 56. This I had because I kept thy precepts V. 69. The proud have forged a lie against me but I will keep thy precepts with my whole heart V. 101. I have refrained my feet from every evil way that I may keep thy word V. 129. Thy testimonies are wonderful therefore doth my soul keep them V. 166 167 168. Lord I have hoped for thy salvation and done thy Commandements My soul hath kept thy testimonies and I love them exceedingly I have kept thy precepts and thy testimonies for all my wayes are before thee Psal 130.8 And he shall redeem Israel from all his iniquities 138.8 The Lord will perfect that which concerneth me thy mercy O Lord endureth for ever forsake not the works of thine own hands Prov. 2.7 He layeth up sound wisdom for the righteous he is a buckler to them that walk uprightly Heb. perfectly V. 21. For the upright shall dwell in the land and the perfect shall remain in it Prov. 4.18 The path of the just is as the shining light that shineth more and more unto the perfect day Prov. 10.9 He that walketh uprightly Heb.
in perfection walketh surely but he that perverteth his wayes shall be known V. 29. The way of the Lord is strength to the upright Heb. to the perfect Prov. 11.3 The integrity Heb. the perfection of the upright shall guide them V. 5. The righteousness of the perfect shall direct his way c. V. 20. They that are of a froward heart are an abomination to the Lord but such as are upright Heb. perfect in their way are his delight Prov. 13.6 Righteousness keepeth the upright Heb. the perfect in the way but wickedness overthroweth the sinner 19. Prov. 19.1 Better is the poor that walketh in his integrity Heb. in his perfection then he that is perverse in his lips and is a fool Prov. 20.7 The just man walketh in his integrity Heb. in his perfection his children are blessed after him Prov. 28.6 Better is the poor that walketh in his uprightness Heb. perfection then he that is perverse in his wayes though he be rich V. 7. Whoso keepeth the Law is a wise son but he that is a companion of riotous men shameth his father V. 10. Whoso causeth the righteous to go astray in an evil way he shall fall himself into his own pit but the upright Heb. the perfect shall have good things in possession V. 18. Whoso walketh uprightly Heb. perfectly shall be saved but he c. Prov. 29.10 The blood-thirsty hate the upright Heb. the perfect but the just seek his soul Cant. 4.7 Thou art all fair my love there is no spot in thee Cant. 5.2 I sleep but my heart waketh it is the voice of my beloved that knocketh saying Open to me my sister my love my dove my undefiled Heb. my perfect one Cant. 6.9 My dove my undefiled Heb. my perfect one is but one she is the only one of her mother she is the choice one of her that bare her the daughters saw her and blossed her yea the Queens and the Concubines and they praised her Esay 24.23 Then the Moon shall be confounded and the Sun ashamed when the Lord of hosts shall reign in mount Zion and in Jerusalem and before his antients gloriously Esay 26.3 Thou wilt keep him in perfect peace whose minde is staid on thee because he trusteth in thee Esay 38.3 Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight V. 17. Behold for peace I had great bitterness but thou hast in love to my soul delivered it from the pit of corruption for thou hast cast all my sins behinde thy back Jer. 15.19 If thou return then will I bring thee again and thou shalt stand before me and if thou take forth the pretious from the vile thou shalt be as my mouth let them return unto thee but return not thou unto them Jer. 33.8 And I will cleanse them from all their iniquity whereby they have sinned against me and I will pardon all their iniquities whereby they have sinned against me and whereby they have transgressed against me Jer. 35. See the whole Chapter Ezech. 36.33 Thus saith the Lord God in the day that I have cleansed you from all your iniquities I also will cause you to dwell in the Cities and the wasts shall be builded 35. And they shall say this land that was desolate is become like the garden of Eden and the waste and desolate and ruined Cities are become fenced and are inhabited Hos 14.8 Ephraim shall say what have I to do any more with Idols Amos 5.10 They hate him that rebuketh in the gate and they abhor him that speaketh uprightly Heb. Perfectly Mich. 7.19 He will turn again he will have compassion upon us he will subdue our iniquities and thou wilt cast all their sins into the depth of the Sea Malach. 4.4 Remember ye the Law of Moses my servant which I commanded unto him in Horeb for all Israel with the statutes and judgements 2 Esdras 39 40. Which are departed from the shadow of the world have received glorious garments of the Lord. 40. Take thy number O Sion and shut up those of thine that are clothed in white which have fulfilled the law of the Lord. Chap. 6.25 26 27 28. Whosoever remaineth from all these that I have told thee shall escape and see my salvation and the end of your world And the men that are received shall see it who have not tasted death from their birth and the heart of the inhabitants shall be changed and turned into another meaning For evil shall be put out and deceit shall be quenched As for faith it shall flourish corruption shall be overcome and the truth which hath been so long without fruit shall be declared Tob. 4.21 And fear not my son that we are made poor for thou hast much wealth if thou fear God and depart from all sin and do that which is pleasing in his sight Chap. 51. Tobias then answered and said Father I will do all things which thou hast commanded me Chap. 12.9 For almes doth deliver from death and shall purge away all sin Those that exercise almes and righteousness shall be filled with life Wisd 1.4 For into a malitious soul wisdom shall not enter nor dwel in the body that is subject to sin Chap. 4.13 He being made perfect in a short time fulfilled a long time 16. Thus the righteous that is dead shall condemn the ungodly which are living and youth that is soon perfected the many years and old age of the unrighteous Chap. 15.2 3. For if wee sinne wee are thine knowing thy power but we will not sin knowing that we are counted thine For to know thee is perfect righteousness yea to know thy power is the root of immortality Ecclus 13.24 Riches are good to him that hath no sin and poverty is evil in the mouth of the ungodly Chap. 38.10 Leave off from sin and order thy hands aright and cleanss thy heart from all wickedness Chap. 44.17 Noah was found perfect and righteous in the time of weath c. 2 Mac. 12.42 Besides that noble Judas exhorted the people to keep themselves from sin for so much as they saw before their eyes the things that came to pass for the sin of those that were slain Matth. 3.12 Whose fan is in his hand and he shall throughly purge his floor and gather his wheat into the garner but will burn up the chaff with unquenchable fire 15. For thus it becometh us to fulfil all righteousness Matth. 5.18 19 20. For verily I say unto you till heaven and earth pass one jot or one tittle shall in no wise pass from the law till all be fulfilled Whosoever therefore shall break one of these least Commandements and shall teach men so he shall be called the least in the kingdom of heaven but whosoever shall do teach them the same shall be called great in the kingdom of heaven For I say unto you that except your
should sincerely aim at and labour to obtain those exceeding great and precious promises of God to become partakers of the divine nature having escaped the corruption that is in the world through lust 2 Pet. 1.4 And since as Tully could say it is Proprium Dei servare benefacere its Gods property to preserve from evil and to do good herein let every one endeavour to be homo homini Deus every man a god unto another The Lord incline and strengthen every one of us so to be And Pharaoh said Who is the Lord Exod. 5. Ver. 2 3. that I should obey his voice to let Israel go c. And they said The God of the Hebrews hath met with us Let us go c. Moses and Aaron here named the Tetragrammaton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom Pharaoh saith he knoweth not that is he owns not for his God and therefore he denies obedience unto him And here he first hardens his own heart against the commandment of God whom because the Lord punisheth not in his person or neer relation as Exod. 12.29 the Lord by his clemency is said to harden his heart whereas indeed Phararoh by occasion of Gods sparing him further hardens his own heart Exod. 8.15 and 9.34 until the death of his first-born awakened him And then his hard heart began to be more pliable Exod. 12.29 30 31. because he feared he should be the next which is the reason of that doubtful speech Exod. 3.19 He will not let you go not by a mighty hand or marg but by a strong hand nolens volens Unto these words of Pharaoh Who is the Lord c. I know not the Lord neither will I let Israel go Moses and Aaron make answer according to our Translators thus The God of the Hebrews hath met with us c. This answer doth not satisfie Pharaohs question For though I deny not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to meet with one as it is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 3.18 because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are interchangable yet whether some other signification may not be more fit for this place let the godly learned judge Pharaoh saith Who is Jehovah c. Moses and Aaron answer thus The God of the Hebrews is called upon us c. That 's their answer word for word and its proper to Pharaohs question wherein they certifie Pharaoh who Jehovah is and their relation unto him He that is His Name is called upon us we are called by his name which is a very frequent Scripture phrase Esay 43.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that is called by my Name c. Thy name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called upon us Jer. 14.9 and very many the like which is a satisfactory answer unto Pharaohs question And thus the Chald. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The God of the Jewes is called upon us And so the Samaritan is here translated Thus also Arias Montanus Deus Hebreorum invocatus est super nos O that we well considered who and whose name is called upon us who it is who owns us for his people and knowes who who are his which is one part of Gods sure foundation and seal so should we who name the name of the Lord depart from iniquity 2 Tim. 2.19 So we should be bold in him as those Jews were who gave this answer to them who asked them We are the servants of the God of heaven and earth c. Ezra 5.9 So as Moses and Aaron here when Pharaoh asked Who is Jehovah they answered The God of the Hebrews is called upon us Let there more work be laid upon the men Exod. 5. Ver. 9. The Hebrew words sound thus Let the work be heavy upon the men which might have satisfied our Translators and been put into the Text and not cast into the margent For there is a time of voluntary service of sin when men bear the work and service of sin lightly of which state they speak Numb 11.18 It was well with us in Egypt until the Lord came to visit and redeem them Exodus 4.31 And then the spiritual Pharaoh and his Task-masters the ruling lusts lay load upon them make their work heavie and them sensible of it Opera carnes terrina opera opera seculi actûs terrae luteae explere ministeria works of the flesh earthly works works of the world the durty drudgery of sin saith Origen such as the Apostle calls the service of uncleannesse Rom. 6.19 and make them servants of the pot of filthy lucre Tit. 1.7 of divers lusts and pleasures Tit. 3.3 Of this state speaks the Apostle Rom. 7.15 c. Now the service of sin becomes involuntary and now the servant cries out for deliverance Verse 24. Who shall deliver me The answer is Gratia Dei per Jesum Christum V. Lat. the grace of God by Jesus Christ Cum duplicantur lateres venit Moses When the tale of Bricks was doubled then Moses came and then the people were most fit to receive him And when men groan under the Egyptian burdens which are their sins then is the spiritual Moses the Prophet like to Moses most welcome and such he invites and welcomes unto himself who are weary and heavy laden and he gives them rest Matth. 11.28 And I will sever in that day Exod. 8. Ver. 22. the land of Goshen in which my people dwell that no swarms of flies shall be there c. What the Translators here turn I will sever is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies more then a meer severing or separating It addes somewhat which may excite wonderment as indeed such a separation ought to do if duly considered For what through want of due regard is neglected the same advisedly considered of may provoke admiration And a very powerful means this separation was to perswade the heart of Pharaoh into an acknowledgement and admiration of Gods great power if he had not hardened it but rightly thought on the exact division that God made between the good and the evil the oppressed and their oppressours the Israelites and the Egyptians Yea not onely between their persons but also between their cattle as Exod. 9.4 where the Lord makes the like wonderful separation The end which the Lord herein aims at is that Pharaoh yea and all ungodly men in the world might be induced to take notice of the divine power and God-head Romans 1.20 and so be brought to believe in God the Father This was the very end which the Lord here intended as appears by the following words I will marvellously separate the land of Goshen c. to the end that thou mayest know that I Jehovah am Lord or Governour so the Greek Chald. Pharaph and Arabic Version in the midst of the Earth By like wonderful separation in distributing rewards and punishments in the world the Lord begins the first dispensation and advanceth belief in God the Father
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus is implyed whereever these are said to have wrought any thing by faith for faith must have an object on which it must rest and what is that but the power of God who is Jesus Christ 1 Cor. 1.24 O that the Lord had wrought like conquests in our soules by that power But thanks be to God who giveth us believers in his mighty power the victory through our Lord Jesus Christ 1 Cor. 15.57 Caleb stilled the people before Moses Numb 13. v. 30. and said let us go up at once and possess it for we are well able to overcome it Caleb in these words whether by some inarticulate sound implyed in the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Latins by St or by some signe made with his hand as Acts 13.16 Obtain'd silence He encourageth the people to march against the Canaanites alleaging that they were well able to overcome the land But truly our Translators have almost spoyled Calebs military Oration by rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us go up at once What all at once Soft and fair Without doubt Caleb was more wise then to put the people already discomfited upon a sudden expedition Those words are more emphatical if rendred in their genuine and proper sense Ascendendo ascendamus by ascending let us ascend viz. gradatim pedetentìm not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not all at once not all together Some there are who conceive that the great work of salvation is wrought all at once So they say they are justified all in an instant whereas the command is he that is righteous let him be righteous still The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is righteous let him work righteousness still Rev. 22. v. 11. Revel 21.11 It s a gradual and successive work It is none of Gods way of destroying the spiritual enemies but by degrees so Exod. 23.29 30. And to lead men in successively by little and little as Jacob lead his sheep Gen. 33.14 Likewise in the following words it is a good encouragement that Caleb gives when he saith We are well able to overcome it though he saith not so only our Translators make him speak so Calebs words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praevalendo praevalebimus by prevailing we shall prevail Whereby he not only encourageth them averring that they are able to prevail but likewise instructs them and puts them in a way of so doing Let not him that believes make haste nor hope to do the work of the Lord all at once but let us learn of Caleb to make the experiments of our former victories encouragements to after enterprizes So by prevailing we shall prevail nor shall our labour be in vain in the Lord but he who hath begun a good work in us will finish it until the day of Jesus Christ But my servant Caleb Numb 14. v. 24. because he had another spirit with him and hath followed me fully him will I bring into the land whereinto he went and his seed shall possess it These words are to be understood as spoken by the Lord Christ as the Apostle applies the same history unto him Hebr. 3. and 4 where having compared Christ the Lord of the house with Moses Gods faithful servant in it wherefore saith he as the holy Ghost saith To day if ye will hear His that is Christs voice harden not your hearts as in the Provocation as in the day of Temptation in the Wilderness when your fathers tempted me that is Christ For so the same temptation is expresly applied unto Christ 1 Cor. 10.9 Neither let us tempt Christ as some of them also tempted And the Apostle having applyed part of Psal 95. to the same purpose he pursues the same argument Vnion with Christ mentioned Hebr. 3.6 Whose that is Christs house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end He then having quoted the words of that Psalm to his purpose v. 7. 11. he resumes the same argument warning them to take heed of an evil heart of unbelief in departing from the living God v. 12. and exhorting them to exhort one another daily lest they should be hardened by the deceitfulness of sin v. 13. This he enforceth by repeating the same blessed effect the union with and participation of Christ For saith he we are made partakers of Christ if we hold the beginning of our confidence stedfast unto the end whilest it is said To day if ye will hear his voice harden not your hearts as in the provocation for some when they had heard did provoke howbeit not all not Moses not Aaron not Joshua not Caleb Others indeed provoked the Lord and they shall not see it but my servant Caleb because he had another spirit with him and hath fulfilled after me him will I bring into the land whereinto he went and his seed shall possess it In which words we have these divine truths contained 1. Caleb was the Lords servant 2. Caleb had another spirit with him 3. Caleb fulfilled after the Lord. 4. Caleb went into the land 5. The Lord saith he would bring Caleb into the land whereinto he went 6. Calebs seed shall possess it 7. Because Caleb the Lords servant had another spirit and fulfilled after the Lord the Lord saith He will bring Caleb into the land whereinto he went and that his seed shall possess it 8. All those men who have seen my glory and my miracles which I did in Egypt and in the Wilderness and have tempted me now these ten times surely they shall not see the land which I sware unto their fathers neither shall any of them who provoked me see it But my servant Caleb c. 1. The Lord said of Caleb that he was his servant What Caleb was we read Numb 13. What is it to be the Lords servant Generally his servants ye are whom ye obey Rom. 6. And what is it to obey what else but pliably and willingly to submit ones own will to the fulfilling of anothers will 1. Obedience must be pliable and willing Esay 1.19 2. It must be to the command of another as such For if the natural bent of ones own will be to the same act which another commands without respect had to the command as such it is nulla vel minor either no obedience at all or less saith S. Gregory Because obedience properly respects the fulfilling not of our own but of anothers will For example Jer. 35.6 7. Had the sons of Rechab been naturally abstemious and loved no wine their obedience to their father had been either so much the less or indeed none at all When therefore the Lord faith of Caleb that he was his servant it is to be understood that he was obedient that is that he was willing and pliable to the fulfilling of the Lords will That we may the better understand this we must know that there is a
great difference between doing that which is the will of the Lord and being obedient unto the will of the Lord. For we may do that which is the will of the Lord 1. As natural agents not as voluntary Thus the Egyptians lent the Israelites their Gold Jewels at their departure out of Egypt as natural agents for willingly they would never have 1. disfurnished themselves 2. lent their goods to those whom they should never see again 3. and arm'd their enemies against themselves 2. As voluntary agents yet not doing the will of the Lord voluntarily and willingly but either executing their own evil wils as Herod and Pontius Pilate and the Gentiles and the people of Israel did what the hand and counsel of God determined before to be done Acts 4.28 3. Or doing what is the will of the Lord out of fear as Laban hurt not Jacob Gen. 31.29 Pharaoh and the Egyptians let the Israelites depart out of Egypt Exod. 12. Balaam did not curse but blessed Israel Numb 24. 4. Or else they do the will of the Lord out of hope of reward and self-seeking Thus the false Prophet prophesied for hire Some Saducies lived orderly out of hope of temporal blessings The Pharisees made long prayers and gave almes and did all they did to be seen of men All these and many the like do the same thing which God wills to be done but none of them can be said to be genuine servants and obedient unto the Lord. 1. But the first of these we may call serviceable instruments of God Qui acti aguntur which are rather used as tools and wrought by then work of and by themselves 2. The second are the enemies of God whom by his power he so over-rules that he makes them do his work and serve his ends and that when most of all they advance their own 3. The third are the Lords slaves and vassals who would not do any good unless they feared otherwise to be beaten 4. The fourth and last are as it were the Lords Mercenaries and Hirelings who do his work but meerly and solely for wages otherwise they would do no good These all these are as it were the Lords servants extraordinary his retainers and servants at large But the true and genuine servants of the Lord and such as are in ordinary service are obedient unto him pliably and willingly submitting their wills unto the will of the Lord Ephes 6. v. 6. doing the will of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex anima or ex animo as the Vulg. Latin from or out of the soul or minde or heart When their heart is according to Gods heart as the Lord saith of his servant David Acts 13. v. 22. I have found a man after mine heart who shall fulfil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all my wills Acts 13.22 And such a servant of the Lord was Caleb as his name signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secundum cor according to the heart minde and will of God Would God we were all of us such servants of the Lord And that we had as the Lord saith that Caleb had another spirit with him For our understanding of this we must know that the Lord makes a promise unto Caleb and his seed of the Holy Land c. The Lord makes a promise unto Caleb and his seed of the Holy Land upon consideration of conditions fulfilled on Calebs part 1. He had another spirit 2. He followed the Lord fully Touching both these conditions there is some doubt may be made of the Translation As to the former we may render the words out of the Hebrew thus but to my servant Caleb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Reward or because that another spirit was with him c. What is that other spirit and how was it with Caleb 1. As to the former the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritus alter an other spirit that is the spirit of faith whereof the Apostle speaks 2 Cor. 4.13 This spirit of faith rests on the wisdom and truth of God for the performance of his promise and on the power and goodness of God as for the effecting his promise the subduing the Canaanites and bringing Israel into that land This is another spirit differing from that of the false Spies and people which was the spirit of fear bondage and unbelief which other spirit may be rendred a new spirit Esay 65. v. 15. as Esay 65.15 He shall call his servants by another name I rather turn it A new name as the LXX there doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new name All agree that Esay there prophesies of the times of the Gospel wherein All things shall become new 2 Cor. 5.17 Yea what the Prophet there calls another name he calls a new name Esay 62.4 And what S. Luke Acts 2.4 calls other tongues S. Mark 16.17 calls new tongues And what Moses here calls another spirit Ezechiel calls a new spirit Ezech. 11.19 and 36.26 Why had Caleb another spirit He was now entring into an other a new estate the estate of faith in Christ in whom all things are new 2 Cor. 5.17 which he received by the hearing or obedience of faith Gal. 3.2 when he believed in the truth and power of God who promised the holy land to the couragious believers This was figured by all those wars and victories over the seven nations under the conduct of Jehoshua And the dispensation of Christ is described by mortifying killing crucifying destroying and so conquering and overcoming They that are Christs have crucified the flesh with the affections and lusts Gal. 5.24 The old man is crucified with Christ that the body of sin might be destroyed that henceforth we should not serve sin Jos 10.26 Rom. 6.6 This is that death of the Saints which is so pretious in the sight of the Lord Psal 116.15 That death whereof the Apostle speaks For thy sake we are killed all the day long Howbeit this death doth not extinguish us but the sin that is mortified But we become more then conquerours through him that loved us Rom. 8.37 For the atchieving of this victory in his new state there is need of a new spirit even the spirit of faith which is the victory that overcomes the world 1 John 5.4 This will appear if we shall consider that Caleb was ingaged in a war against the seven nations He therefore had need of counsel and strength for counsel and strength are for the war Esay 36.5 And therefore this new spirit was the spirit of faith in the wisdom and counsel and in the might and strength of God which ye read both together on the new man Esay 11.1 2. There shall come forth a rod out of the stem of Jesse and a branch shall grow out of his roots Esay 11. v. 1. A branch growes not out of the roots of trees but out of their stock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore were better turnd a sucker sprout or sprig here
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
murderer Much lesse ought any man to actuate such a wicked affection no not for any price The Lord denounceth a curse against such an one Cursed be he that taketh reward to slay an innocent person This Translation doth not fully express the Hebrew text Deut. 27. v. 25. for what is rendred an innocent person is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not expressed at all in the Translation I wish it were thus rendred Cursed be he that taketh or is taking in the Participle a reward to smite or slay the soul the innocent blood or blood of the innocent so that the soul and innocent blood or blood of the innocent should be joyn'd by Apposition So we read them put together Gen. 9.4 But flesh with the life thereof which is the blood thereof ye shall not eat The words are better understood by apposition without the supplement but flesh in or with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the life or soul thereof the blood thereof ye shall not eat Where life or soul and blood are to be understood as the same thing For the blood is such a vehicle of the soul that it s often said to be the same with it If the natural life be so pretious how much more pretious is the spiritual life The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the soul And how little is it regarded by most men how they corrupt others by their lewd examples by corrupt doings Ezech. 20.44 by corrupt communication by wicked counsels What a brand is that upon the name and memory of Jeroboam that he made Israel to sin How neerly does this concern those who by their office and place are to give ghostly counsel unto others How dreadful will their account be who take reward to slay the souls that should not dye and save the souls alive that should not live by their lying to Gods people who hear their lyes Ezech. 13.19 How careful and watchful are men especially over any one in relation unto them if by deep melancholy or Vi morbi by force of a disease he attempt to lay violent hands upon himself but how many wilfully corrupt and destroy themselves how many are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-murderers soul-murderers their own and others Yet such a Cainish generation we live in that almost every man thinks it strange that he should be his brothers keeper Gen. 4.9 when yet in the creation God gave every man commandement concerning his neighbour Ecclus 17.14 These are the corrupting sons Esay 1.24 who plunge themselves and others in the pit of corruption Let us endeavour to get out of this pit There is a dispute hotly pursued at this day touching our fall whether it came to pass through one person or whether every one falls in his own person which controversie concerning our fall I believe not so necessary as our endeavour to arise from our fall A company of people fell into a pit and when many reasoned and disputed how they came there one wiser then the rest advised them for the present to leave off that question and rather to finde means how they might get out Surely all have sinned and are come short of the glory of God But how shall corruption inherit incorruption 1 Cor. 15.50 We cannot otherwise receive incorruption and immortality unless we be united by Faith Hope and Love unto incorruption and immortality saith Irenaeus Faith in the operative power of God raiseth us up from the dead Col. 2.12 Without this Faith corrupt men abide in the pit of corruption who will not believe to return out of darkness Job 15.22 But as the Son of God could not be held by the pains or as it is in the Syriac the bands of death but according to what was prophesied of Him Thou wilt not suffer thine Holy One to see corruption The like may be said of those who believe in the operative power of God who raised up Christ from the dead The Lord will not suffer his holy or rather merciful ones to see corruption The word there rendred Holy one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not properly holy but merciful and so Pagnin and others render it Psal 16.10 And although the Apostle applyes the words in the singular number unto Christ Acts 2.27 yet the word in the Psalm is in the plural number Thou wilt not suffer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy merciful ones to see corruption as being understood also of those who are Christs and raised with him Per motum antityprae by conformity unto their Head from death to life from corruption unto incorruption without spot and blameless whereby they are declared to be the sons of God as they who corrupt themselves are not For 2. Their spot is not of his sons This is the depravation of the second divine character and image of God his righteousness which is stained by the spot of iniquity The word Spot is but once in the Hebrew text which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word for word sounds thus Non filiorum ejus macula illorum that is Their spot is not of his sons I doubt not but herein as elsewhere our Translators did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were much biassed by their private opinion That there must some spot remain in the sons of God For by this Translation they strongly intimate That there are different spots some of Gods Sons others of the Heathen As expresly some have explained these words by distinguishing two kindes of spots the one of infirmity the other of malignity So prone men are to retain any blemish and to get authority for it out of the word of God As some out of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn abominable idolatries 1 Pet. 4.3 they have hence distinguished idolatries into two sorts some abominable others not abominable whereas indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a common adjunct unto all idolatry This fraudulent collection some have observed who yet will not see the like done by themselves and others of their party when without ground they so distinguish spots nor have they authority from any Translation either French Italian or Spanish High or Low Dutch or any of the Latin or old English Translations The reason why this Spot cannot be of his Sons may appear from consideration of the most holy God whose sons they are As also in regard of their patern the Son of God unto whose image they are predestinated to be conformed Rom. 8.29 As also in respect of the inheritance undefiled whereunto the Father hath begotten them 1 Pet. 1.3.4 and which they cannot enter into who are defiled Revel 21.27 Observe hence what an excellent people are the true and genuine sons of God They are without spot and blameless 2 Pet. 3. These sons do Patrizare they are like their Father holy as he is holy pure as he is pure merciful as their heavenly Father is merciful For so the Lord is 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of great mercy And the sons of God are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merciful ones which yet our Translators often turn Saints O love the Lord Psal 31. v. 23. all ye his Saints Here and elsewhere our Translation hath Saints whereas the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies mercifull men and the word Saints hath a more proper Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to it The like mis-translation we meet with 2 Chro. 6.41 Let thy Saints rejoyce in goodness the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merciful So Psal 16.10 and 37.28 and 43.1 So the same word is rendred godly Psalm 4.3 and 12.1 and 30.4 and 32.6 beside other places What should be the reason of this I fear we may without breach of charity suspect that herein our Translators did side with a party not so zealous as they ought to be for mercy and good works but have imagined a godliness and holiness without either Whereas we are commanded by the Lord not only to be holy as he is holy but also to be merciful as our heavenly Father is merciful Yea the same men will not scruple the naming of some men Saints and holy ones especially of their own party even while they are yet only in agone fighting the good fight of faith yet will they not allow the most eminent sons of God the same title no not after they have fought the good fight and finished their course but think it superstition at least to call the Evangelists and Apostles S. Matthew S. Mark S. Luke S. John S. Peter S. Paul c. What an injury is this to the spirits of righteous men when they have attained unto the most eminent degree of Sanctity even to perfection Hebr. 12.23 not then to afford them the name of Saints but dishonourably to degrade them Hereby they may justly be reproved who plead for their spots and staines and alleage for themselves that they must be defiled with them while they live here but when then shall they be cleansed from them cleansed they must be For nothing that defileth must enter the holy City Revel 21.17 They say they shall be purified at the end of this life yea when they can sin no more then they shall be cleansed from their spots What Scripture can they alleage for this Sure I am there 's none in the whole Word of God Besides they attribute more to their own natural death then they do to the death of Christ and our conformity thereunto For the Scripture saith Rom. 8.13 If ye by the Spirit shall mortifie the deeds of the body ye shall live But where read we of any purging by the natural death at the end of this life If therefore the spots cannot be washed out in this life nor at the end of this life it must then follow that there must be a time after this life before we enter into the holy City when these spots shall be washed out And when and where must that be but in Purgatory Mark now beloved whither this unclean doctrine of necessity leads the Authors of it They who are great enemies to Popery are by this their tenent the greatest Patrons of Purgatory But the reliques of sin they say must remain yea and God will have them to remain in us to abase us and humble us lest we should be proud Where I wonder have these men learned this secret will of God For sure I am it is not revealed in the whole written Word of God Nor indeed is it reasonable so to speak As if God would have us to be disobedient lest we should be disobedient As if he would not that we should be without spot lest we should be spotted Doubtless these men fear most where no fear is and they are altogether fearless where the most fear is They fear to be without spot lest they should be proud whereas if they be without spot how can they be proud They fear not the reliques of sin which the Scripture saith are most to be feared For a little leaven leavens the whole lump Gal. 5.9 And he who keeps the whole Law and offends in one point is guilty of all Jam. 2.10 O take heed and look diligently lest any root of bitterness springing up trouble you and thereby many be defiled Heb. 12.15 He that neglects small things shall fall by little and little Ecclus 19.1 And for whom do these men plead for the Lord or for Baal their own ruling lusts for the most holy God or for the unclean Devil for Christ or Belial Let Baal plead for himself But they implead others who would willingly wash out their spots with the water of the Word Ephes 5. as Hereticks men of corrupt and erroneous judgements dangerous men Dangerous indeed but to whom to the Devil and his kingdom which they uphold And he stirs these men up out of hatred to the pure spotless Bride of Christ whom he pursues into the Wilderness and casts a flood of reproaches after her Rev. 12. They tell a story of an Ethiopian woman which brought forth a white childe whom therefore the most condemned to death before her cause was heard But the Physitians knowing the womans piety and chastity began to enquire and making search in her bed-chamber they found the picture of Andromeda a fair white woman Whereupon they judged that since Phantasia habet opera realia the phansie hath real effects this woman in her conception looked upon that picture which thereby might form and bring forth a white childe The Spouse of Christ black but comely Cant. 1.5 is accused as an Harlot she labours and is in travaill bringing forth a pure and spotless birth And rash judges of evill thoughts like Judah pronounce sentence against her and say let her be burned for an Harlot for an Heritick But judge now righteous judgment ye Physitians of souls whether it be possible yea or no that the chast and holy Spouse of Christ may bring forth a white child a pure and holy life St. Paul hath determined this controversy long a go 2 Cor. 3. He speakes of himself together with the holy Church we all beholding as in a glass the glory of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his that is Christs open face in opposition to Moses 2 Cor. 3. v. 18. with his face covered ver 13. we are transformed into the same image from glory unto glory Yea Christ himself gives approbation to the beauty and purity of his Spouse thou art fair my love thou art fair Cant. 4.1 Yea ver 7. Thou art all fair my love no spot in thee And are not they Gods sons who have their spots Alas what then shall become of me Hath not Christ so loved his Church that he hath given himself for it that he might sanctifie and cleanse it with the washing of water by the Word that he might present it unto