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
Lord said the people are one and they have all one language Whereupon he confounds their tongue and David prayes for the like confusion they are now bound up in the bond of iniquity Wherefore v. 9. Divide their tongues for I have seen violence and strife in the City Their lying deceit and fraud are sins more proper to a City Whence they say that Astus craft subtilty deceit and fraud is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a City wickedness is in the midst of it deceit and guile go not out of their streets These are City-sins our City-sins sins rank and abounding in our City And therefore the Lord proceeds in his threatnings against that people and it may be feared for like reason against us also Jer. 9.9 Shall I not visit them for these things saith the Lord shall not my soul be avenged of such a nation as this not only that nation but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as this also These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a combination of wicked men committing open and known wickedness Others there were also among the Jews an assembly of seeming holy men Esay 1. who brought a multitude of sacrifices unto God so that he was full with the burnt offerings of Rams and the fat of fed beasts and the blood of Bullocks Lambs and Goats These were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 13. a solemn meeting as it is there rendred or rather a people in restraint or retention wholly taken up in offering sacrifices observing new Moons and Sabbaths But what saith the Lord of these who hath required this at your hands to tread my Courts Bring no more vain oblations Incense is an abomination unto me The new Moons and Sabbaths the calling of assemblies I cannot away with iniquity and the solemn meeting or restraint So no doubt the words are to be read Esay 1. v. 13 14. And so Pagnin Tremellius Munster Piscator the Tigurin Bible and two of our old English Translations render them Not as our last doth with the supplement it is but jointly without a supplement And the reason is because iniquity opposeth the righteousness of God and the more of God is opposed the more God hates it and therefore it followes your new Moons and your appointed feasts my soul hateth they are a trouble upon me I am weary to bear them This was no doubt a gross mistake of the Jewes that they could not distinguish between that life which God required out of the ceremonies even his everlasting will and commandement John 12.50 and the ceremonies themselves which God adjoyned unto it until the life it self should appear Col. 3.9 Yet I doubt not but we may parallel them with a people among us an assembly a combination of seeming holy ones who make their assembling and the keeping of an outward Sabbath hearing the Word and receiving the Sacrament and the observation of a few other outward duties the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole business of their religion wherewithal they cover their envie their pride their covetousness their wrath their surfeting their drunkenness their chambering their wantonness all their abominations As for what is required out of these outward services as from the Sabbath the ceasing from our sins from hearing of the Word obedience to be performed thereunto from receiving of the Lords Supper the shewing forth the Lords death in the daily mortification of sin As for the love of God and our neighbour the walking in good works the very end for which our God created us Ephes 2.10 Of these Ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidem few words of these or if words yet but words These are after we believe and are assured that is have strongly fansied that we are justified these are then accounted but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things at the best indifferent and in a manner at our discretion as being not absolutely necessary to salvation which they are sure of already but upon the matter as to salvation impertinent and needless But if they be urged home and their necessity be demonstrated and that to salvation then they are reputed Pharisism Arminianism Socinianism Familism Monchery Popery So that all the Christian duties and all the excellent priviledges of the eight day of the feast of Tabernacles are resolved into a few outward services of the seventh day But let them expect what event the Jews had of all their ceremonial services without the life of righteousness Who required these things at your hands I cannot away with iniquity and the solemn meeting or restraint As for us let us keep the feast of Tabernacles to the Lord let us keep a solemn assembly a retention a restraint on the eighth day 1. Let us restrain our souls from all iniquity Let us vow this vow unto the Lord and keep it Numb 30. v. 3. If a man vow a vow unto the Lord and swear an oath to binde his soul with a bond he shall not break his word Or rather according to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by binding a bond upon his soul so David saith Thy vows are upon me O God! If we make vows unto God our word is no more ours but Gods and therefore we are obnoxious unto him So that to violate our words is not simply to break it as our Translators turn it but to prophane it as it is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall not profane his word because it was sacred as made to the Lord and therefore being not performed it is profaned as they acknowledge in the margent 2. Let us avow and consecrate our selves to the Lord. A promissory oath differs little and only formally from a vow Accordingly David gives us example of the other restraint even to binde our selves to the Lord and his righteousness I have sworn and I will perform it Psal 119. v. 106. that I will keep thy righteous judgements or rather the judgements of thy righteousness 1. It is no mean Society and assembly we are invited unto read how the Apostle describes it Hebr. 12.22 23 24. 2. Nor is the benefit small no less then even the subduing the power of our greatest spiritual enemy Mark 1. v. 23. Mark 1.23 we read of a man in the Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man with or in an unclean spirit who cryed out saying Let us alone What have we to do with thee thou Jesus of Nazareth Art thou come to destroy us I know thee who thou art the holy one of God Satan knew well that Jesus and he had nothing common therefore he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is common to us and thee And therefore he well knew that there would be no society between Christ and him but that he the stronger man would cast him out of his Tabernacle which he had usurped Whence saith David thine enemies roar Psal 74. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the Whelps of the Lion the Devil
it have made it intricate They conclude and agree most-what that by a servile work is to be understood some corporal mechanical or artificial work how be it they hence except works of necessity to be done and such as whereby men may serve one another in love Also by a servile work they understand journeying dancing singing fidling hunting fishing fowling painting marketing going to law doing any work for a reward whence in the Arabic version a servile work is called a work of gain or for gain Light of nature taught the heathen that on their holy days and feast days they must do no work So Tully in his 2d. book de legibus And Macrobius in his first book saith the Priests affirm that their Festivals are polluted if any work be done in them Only they say Feriis agi licere quod praetermissum noceret that such work may be done on their Holy dayes which might do hurt if left undone as to draw an Ox out of a pit Whereby it appears that the Gentiles knew not only the law of nature but somewhat of the Gospel also For this sentence of Scaevola the high Priest hath good conformity with what the only true high Priest delivers upon like occasion touching the Sabbath Luke 13.15 16. According to this account we may finde somewhat like Christianity even among the idolatrous Heathen yea the Heathen if we consider and compare them according to their light with many who believe themselves to be the only Christians they may shame them and all other who place the breach of the Sabbath in sitting at their doors or walking a turn in the field Which haply may be as necessary for some man as plucking a Sheep out of a pit on the Sabbath day And how much is a man better then a Sheep saith our Lord Matth. 12.12 And thence he there concludes That it is lawful to do well on the Sabbath dayes We must therefore inquire yet further what a servile work is Others have conceived that by a servile work is to be understood such work as a Servant or Handmaid is wont to do and thus the LXX call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which because it may signifie a work tending to divine worship which is most-what called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore they would rather turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manual labour or work with own hands But surely the Lord would not destroy his own Primitive institution or make that unlawful to be done which he himself commanded our first parents to do and that in the state of innocency For so we read that the Lord commanded them to subdue the earth Gen. 1.28 and 2.15 It s said that the Lord God took the man and put him in the Garden of Eden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to till it which is the word before us here rendred servile or of servitude doubtless if such a work were at any time unlawful to be done the Lord would not have commanded them while they were in their integrity to do it We are therefore yet to seek what is that servile work which is here forbidden to be done on the eighth day There is no question but Israel according to the flesh understood by a work or works of servitude such as they wrought in Egypt when the Egyptians made them serve with rigour Exod. 1. v. 14. and made their lives bitter with hard bondage in Morter and in Bricks and in all service in the field with all their work wherein they wrought with rigour But whereas old things are past away 2 Cor. 5. v. 17. and behold in Christ all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are made new and according to the promise the Lord now brings his people again out of the land of Egypt Zach. 10.10 we must understand now other servile works answerable unto the spiritual Egypt the land of Ham the servant And therefore Origen interprets the doing of Israels works in Egypt Opera carnis terrena opera opera seculi actûs terrae lutea explere ministeria to do the works of the flesh earthly works worldly works deeds of the earth and to fulfil durty offices or services It rests therefore that since according to our Lords decision it is lawful to do well on the Sabbathday well-doing is not forbidden on the eighth day so that the sirvile work is the sinful work whosoever commits sin is the servant of sin John 8.34 Hence it is that the sinful man yields his members servants to iniquity unto iniquity that is from one degree of iniquity unto another and so he becomes the servant of sin Rom. 6.19.20 A servant of corruption 2 Pet. 2.19 A vassal unto divers lusts and pleasures Tit. 3.3 So that every sin is a servile work such as rvery ones ruling lust commands him to do The reason why no such servile work is to be done on the eighth day may appear from 1. Divine authority forbidding it the Lord saith ye shall do no servile work 2. In regard of the work it self which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin and iniquity unlawful in its own nature and therefore it brings a prohibition with it it s that which ought not to be done 3. In regard of the quality of the work forbidden servile work a work of servitude and therefore mis-beseeming yea unlawful for those whom Christ made free 4. In respect of the eighth day which is the day of the Spirit as hath been shewen and where the Spirit of the Lord is there is liberty 2 Cor. 3.17 Yea 5. The seventh day imports a cessation and rest from all servile work No Manna was then to be gathered Exod. 16.6 No labour for the meat that perisheth John 6.27 No distracting care what we shall eat or what we shall drink if we have tasted that the Lord is gratious 1 Pet. 2.3 No journeying on the Sabbath Exod. 16.29 but every one must tarry in his place Now God himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place and its one of the Names of God And if all our works be wrought in God John 3.21 we shall then keep the Sabbath well unto the Lord. Cain went from his presence and then whither went he he dwelt in Nod Instability Nimrod went from him and wrought a servile work he built his Babel his work of confusion No fire was to be kindled on the Sabbath day Exod. 35.3 Ye read of iniquity burning like a fire Esay 9.18 A fire of envie which is not kindled on the true Sabbath Esay 11.13 A fire of legal zeal which I know will burn against this exposition of the Sabbath in some yong Disciples like those Luke 9.54 which is there quenched No buying or selling must be on the Sabbath Nehem. 13.15 For the time is short that they who buy shall be as though they possessed not 1 Cor. 7.30 Accordingly the Prophet speaking of the great Sabbath saith there shall be no Canaanite
that is no Merchant no buyer or seller in the house of the Lord Zach. 14.21 There must be no bearing of burdens on the Sabbath Jer. 17.22 Hebr. 12. v. 1. We must lay aside every weight that presseth down and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin that so easily besets us in every circumstance And therefore the Lord comforts his people against Assur that is the besieging sin Esay 10.24 And he gives a reason ver 27. In that day his burden shall be removed from off thy shoulder Esay 10. v. 27. and his yoke from off thy neck and his yoke shall be dissolved or broken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unction or the anointing of the Spirit of God which gives the true liberty Yea the Lord mindes his people Levit. 26.13 of his redemption and freeing them from the Egyptian slavery I am saith he the Lord your God Lev. 26. v. 13. which brought you forth out of the land of Egypt from being bondmen to them and I have broken the bands of your yoke and made you go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In erectione erect or upright which is the posture of liberty and freedom And therefore the Chald. Paraphrast turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In libertate in freedom as the contrary posture of being bowed down is a signe of bondage and servitude Rom. 11.10 Ever bow thou down their back 1. Observe we hence what that is which enslaves and abaseth those who otherwise are most noble and free-born what else but servile work or work of servitude Even Adam who was the son of God by his fall became the servant of sin And of all Adams posterity Ham the son of just Noah so noble that he was by divine estimation better then all men of his age and taken in exchange for the world Ecclus 44.17 His son Ham by his iniquity became a servant of servants so that the Egyptians his off-spring have been and yet are until this day the Drudges of all Nations as I have formerly shewen on Gen. 9.25 And he hath stained all his issue with a black spot spread over all their bodies a mark of a black sinful soul Yea the Israelites of the noble stock of Abraham free-born were yet abased and sold under sin and became the servants of Cushan Rishathaim even the blackness of both iniquities inward and outward and him they served eight years the full time of the spirit of bondage until they cried unto the Lord and he raised up a Saviour in the fulness of time until Gods time Judges 3. v. 8 9. that is Othniel came even the Saviour and delivered them Judges 3.8 9. An express figure of Christ our Saviour whom God the Father raised up and sent him to bless us by turning every one of us from our iniquities Acts 3.26 And accordingly Christ in Gods time even in the fulness of time he gave himself for us that he might redeem us from the blackness of all iniquity outward and inward and that he might purifie unto himself a peculiar people zealous of good works Tit. 2.14 How free was Ahab even the King of Israel yet he sold himself to commit iniquity became a very servant How much more free was King David yet hear how he groans under the burden of his sins Mine iniquities saith he have come over mine head as an heavie burden they are too heavie for me and as a man bowed under his burden ver 6. I am wreathed or wryed and pressed down exceedingly Psal 38. v. 6. Psal 38.6 So was the noble daughter of Abraham whom Satan had made crooked and bowed down a figure of the noble heaven-born soul which is by sin averse from heaven and heavenly things and bowed down to the earth and minding earthly things yea abased even unto Hell 2. The eighth day is a day of liberty It is the day of the spirit and where the Spirit of the Lord is there is liberty Howbeit its a Paradox a day of restraint yet a day of liberty It is a restraint from sin and restraint and binding unto God which is to be free indeed Gods service is perfect freedom No man is ever made or permitted to be so free indeed so licentious as to be left to the bent and inclination of his own will but as he is freed from the bondage of sin and servile works he comes under the yoke and service of Christ and his righteousness And this is the end of our redemption that being delivered out of the hand of our enemies we should serve him our Redeemer without fear in holiness and righteousness before him all the dayes of our life Luke 1.74 75. So the Apostle Rom. 6. v. 22. Rom. 6.22 being made free from sin and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made servants of righteousness For this end our conscience is purged by the blood and Spirit of Christ that we may serve the living God Hebr. 9.14 And for this end the people pray for deliverance from their enemies that they might serve the Lord. And we may well confess and pray with them 1 Sam. 12.10 we have served Baalim and Ashteroth our Lording lusts our riches our flocks they are our Baalim and Ashteroth now deliver us out of the hand of our enemies and we will serve thee O ye sons and daughters of God ye who are hasting the coming or presence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the day of God 2 Pet. 3. v. 12. and tending toward the eighth day desiring to become born of the Spirit let not us abase our selves to the servile works of sin We are of the light and of the day and ought to walk as the children of light and of the day This is Christs day which Abraham saw and rejoyced John 8. ver 56. John 8.56 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham your father rejoyced that he might see that my day Not only that he foresaw the time of Christ in the flesh though that also may be a truth as Abraham desired to see by vision or experience or some other way of revelation when or what manner of time the time of Christ should be when in spirit he desired a signe to assure him that he should possess the land of rest whereby the spiritual promises of God were signified For so he saith Lord how shall I know that I shall possess it Then God shewed him a vision Gen. 15.8 So that in that sense it may be a truth that Abraham then had seen that day of Christ But doubtless Abraham had seen Christs day in his soul and spirit and had obtained the rest of his soul even the day of Christ And this appears evidently by the following words Thou art not yet fifty years old say they and hast thou seen Abraham Our Lord answers Before Abraham was born I am Before Abraham was born so it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and
and Dizahab There are eleven dayes journey from Horeb by the way of Mount Seir unto Kadeshbarnea In these words before us is the Title of the fifth book of Moses and the Argument of that Book The Title of the Book is either that in the Hebrew which is the same with the first words of the Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the words and there is the like reason of all the other four Books of the Pentateuch Whose Titles are the first words of their respective Books Or that of the Greek Interpreters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deuteronomie which Title other languages by a common consent have followed and ours among the rest And they meet happily in it For the Title is or ought to be Communi fax as a common light to the whole Work whose Title it is And indeed such is this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this Book as we shall shew anon Meantime the LXX and their followers have good warrant for this Title out of Deut. 17.18 Where Moses faith concerning this Book the King shall write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deuteronomie So Hierom and Pagnin which yet Arias Montanus would rather express by Duplum legis a Duplicate of the Law Ours rather a Copy of the Law Others Secundam legem Deut. 17. v. 18. Josh 8. v. 32. the Second Law Ours rather a Copy of the Law So likewise Josh 8.32 I believe they might very well here as in the Title have retained the word Deuteronomie For this Title bodes something more excellent in this Book according to some Proverbs and Proverbial speeches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secundis melioribus Second things or thoughts better Secundae res are prosperaeres prosperity and melior fortuna sequetur better fortune will follow c. The excellency of this Book therefore appears in that it is Secunda Lex a Second Law or as some have rendred Deuteronomium Secundilegium For a new Law well beseeemed a new people such as this was Numb 26. v. 64 65. according to Numb 26.64 65. Among these mustered by Moses and Eliazar there was not a man of those mustered by Moses and Aaron the Priest who mustered the sons of Israel in the Wilderness of Sinai For the Lord had said of them Dying they shall die in the Wilderness And there was not left a man of them save Caleb the son of Jephunneh and Jehoshuah the son of Nun. And as the Law and the people were new so was the Governour new also even Jehoshuah Not that this Book containeth a new Law but indeed the iteration and repetition of the old As S. John writes of the old and new Commandement of love Beside this Book hath great affinity with the Gospel which is often by the Antients called Nova Lex the New Law and known by the name of the New Testament So it is called by S. Hierom Evangelica legis praefiguratio a prefiguration of the Evangelical Law For this Book of Deuteronomie hath in it much of the Gospel as will easily appear unto the humble and docible readers of it Moses expresly saith so much Deut. 29. v. 1. Deut. 29.1 These are the words of the Covenant which the Lord commanded Moses to strike with the sons of Israel in the land of Moab Beside the Covenant mark that which he stroke with them in Horeb. And what other covenant is that but the second and new Covenant the second or new Law which is Deuteronomie Which is the same whereof the Prophet speaks Jer. 31.31 Behold the dayes come saith the Lord that I will strike a new Covenant with the house of Israel and with the house of Israel Jer. 31. v. 32 33. and with the house of Judah Not according to the Covenant which I stroke with their Fathers in the day that I took them by the hand to bring them out of the land of Egypt which my Covenant they brake although I was an husband unto them saith the Lord which later words our Translators turn otherwise in the margent but neither text nor margent will yield so good a sense as if instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was an husband we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I rejected or abhorred them and so the word is used Levit. 26.43 2 Sam. 1.21 and the sense is plain and will agree with the parallel Scripture Hebr. 8.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I regarded them not or I cared not for them or rejected them And with Hierom Ego neglexi eos I neglected them But this shall be the Covenant that I will strike with the house of Israel after those dayes saith the Lord I will put my Law in their inward part and write it upon their heart and will be their God and they shall be my people c. That Evangelical Covenant is intimated by S. Paul 2 Cor. 3.3 Hitherto we have considered the Title of this fifth Book of Moses stiled These words according to the Hebrew and according to the LXX called Deuteronomie the Second Law written in the heart which the Lord be pleased to make good unto us Come we now to consider somewhat of the Argument of this Book in the following words On this side Jordan in the Wilderness in the Plain Deut. 1. v. 1. over against the Red-Sea These and all other places here named are held most-what to be circumstantial to the speech of Moses Howbeit what they render on this side Jordan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more on this side then on that but in transitu in the passage that is when they were now ready to pass over Jordan As for the Red Sea concerning it I have formerly spoken but here is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Sea expressed but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they turn Red which is indeed the Reed-Sea rather But I have shewen reason elsewhere why the LXX and others render it the Red Sea as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neer the Red Sea and the Vulg. Latin Prope rubrum mare But if here the Red Sea were to be understood how could the same place be neer Jordan as it is said to be both in the Greek and Latin And therefore Cajetan and others affirm that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here taken for Cannetum a place where Cannae Reeds grow or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies Finis or Terminus the term or bound of the promised land as neer to Mare mortuum or Lacus Asphaltites the Dead-Sea the bound of the Holy Land But indeed why should Moses be so extreme curious in describing the place where he spake these words to all Israel It is true the Argument he treats of is of great moment but so likewise are many other which are not so circumstantiated with names of places as the first giving the Law Exod. 20. The Apostasie of Israel Numb 13.14 In both Scriptures the actions are named and specified
warning Be wise now therefore O yee Kings be instructed or chasten your selves yee Judges of the earth The spirit of God in David Psal 2. v. 10. Matth. 20. v. 25. well fore-saw that the Kings and Princes of the earth would 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 20.25 Domineer and Abuse their authority over Christs Church So Beza well renders those words by Dominari and Licentiâ uti Yea and that some mistaking their honourable and holy calling to be made Kings and Priests unto God Revel 1.6 would forget their duty to Kings and Potentates on earth And therefore the Apostle exhorts Titus to remember them or put them in mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be subject to principalities and powers Tit. 3. v. 1. 2 Esd 15. v. 16. to be obedient Tit. 3.1 Which also the Lord foretells unto Esdras that there should be inconstabilitio unsetledness not sedition as our Translators turn that word among men and invading one another that they would not regard their Kings and Princes and the course of their actions should stand in their power 2. Esd 15.16 which we finde in part to be fulfilled And it is to be wished that the Kings and Judges of the earth be wise and curb and chastise their exorbitant wills lest they fall under the contempt of their peoples and they regard them not The Horse in time may know his strength Hence they are justly to be blamed who out of their humane providence and voluntary humility will not allow the great God so demit empty and abase himself as to petition and entreat but out of the pride of their own hearts they dispense and fashion the dealings of God with men and they will have him onely Require and command not request and entreat as here he doth Of this stamp are many of the present generation who out of pretence of an high esteem of God Esay 57. v. 15. and Christ and their eminencies will not suffer the Deity it self to take up its residence in the holy Church and people of God but will have such expressions of Gods or Christs dwelling in his Saints and people to be understood of the Influence of Gods graces Thus when the Lord saith I dwell in the high and holy even with him who is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones This in-dwelling of God must according to these mens doctrin be understood of the influence of Gods grace And the like meaning they will have of that speach of the Prophet Psal 90. v. 1. O Lord Thou hast been a dwelling for us in generation and generation that must be by the influence of his grace So they understand Joh. 14.23 and many like Scriptures Thus the most gratious and endeering expressions of Gods and Christs favourable presence being and abiding in us and with us are eluded and made void by their influence a term knowen in Astrology but denyed to be in nature of late dayes by men of like spirit with those who have promoted it unto Divinity where it was never knowen untill a new generation of men of late dayes pointed them to God and Christ neerer to them then they were aware of as Jacob said the Lord was in this place and I knew not Gen. 28.16 And Iohn Baptist tells the Priests and Levites sent unto him Joh. 1.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath stood in the midst of you whom ye have not known John 1. v. 26. Thus at this day men of John Baptists dispensation tell the Priests and Levites that Christ hath long been in them yea crucified in them Gal. 3.1 which our Translators turn among you the words are Gal. 3. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crucified in you And know ye not your selves that Christ Jesus is in you except ye be reprobates 2 Cor. 13.5 But these men are too high to learn any thing of Johns Disciples they have otherwise learnd Christ whom they understand only either according to his humane person and history or as their new phrase is the influence of his graces so that what S. Paul cals the mystery hid from ages and generations but now made manifest to his Saints To whom God would make known what is the riches of the glory of this mystery in the Gentiles which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ in you the hope of glory All this to which the Apostle makes so large a Preface and prepares the Colossians and us for expectation of a mystery it s still a mysterie to these men and reputed no more then the influence of Christs grace Col. 1.27 The Heathen Poets had a better and more clear understanding of the Divine Presence then these men Est Deus in nobis agitante calescimus illo God is in us he moving we grow hot Nor can it be truly said of God that he is omnipresent unless his Essence and being be every where with his creatures He no doubt thought so who said Praesentemque refert quaelibet herba Deum Even every Herb speaks God present with it Whence we may reason à fortiori That if God be present with every herb of the field how much more with his Creatures of a more eminent degree in nature according to that of S. Paul He gives to all life and breath and all things and hath made of one blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17. v. 26. every nation of men to dwell upon all the face of the earth c. that they should seek the Lord if haply they may feel after him and finde him though he be not far from every one of us For in him we live and move and have our being How is this to be understood but by his essential and beingly presence For although that old verse Enter praesenter Deus hîc ubique potenter seem to distinguish the omnipresence of Gods power from his essence and being yet where ever his power is he himself is essentially present That rule in Metaphysicks may convince them of this Ens dependens non potest abesse ab independente ne momento quidem temporis That the dependent being cannot be absent from the independent no not a moment of time Whence we may recollect and infer forcibly thus much that if the divine presence be with every creature how much more with that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The creature Mark 16.15 Col. 1.23 and compendium and breviate of all the creatures And if he be essentially present with that creature how much more doth he afford his gracious presence and not only the presence of his grace unto those his excellent ones who are partakers of his divine nature 2 Pet. 1.4 and his new creatures 2 Cor. 5.17 All which if duly considered what can we judge of these mens seeming modesty but that it is a voluntary chosen and groundless humility And that whereas some of them despightfully term
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
and Hagarens the progeny of Ismael and Hagar Would God it were not so with many of us For we have seen that they of Corinth of Sardis and Laodicea have been grossely deceived in their own estates And why may not we fear the like in our selves It 's a dangerous thing to erre in a matter of so great and neer concernment That we should think our selves born of the free-woman and consider not that there is in us by nature a kind of wildness and looseness which we oftentimes mistake for the true freedom It is no shame to acknowledge this For Zephar tells Job truly Job 11.12 that this is the condition of all mankind Ye have for that purpose in Job the description of the wilde Ass Such was the estate of the first child born to Abraham of the bond-woman Hagar and 39.5 8. As soon as she had conceived she thought she should bring forth the seed of promise as Eve also thought But her son proved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wilde man Gen. 16.2 a man like a wilde Ass This estate pleaseth us well because it is easily brought off to corrupt nature by the least temptation And therefore Abraham in the type Gen. 17.18 is said to have prayed unto the Lord that Ismael might live O that Ismael might live in thy sight And this is the desire of many who know no better But mark what the answer or God is to this prayer of Abraham Sarah thy wise shall bear thee a son indeed and thou shalt call his name Isaac And when we have such a desire as Abraham bad let us remember Gods answer unto Abraham That the free woman the Beliefs signified by Sarah shall bring forth and then we shall be children not of the bond-woman but of the free And let us take heed lest while we are yet in our fallen estate we mistake not our selves as our mother did who thought she had gotten the man the Lord when indeed she brought forth Cain who by corruption was of the wicked one 1 Ioh. 3.12 In processe of time At the end of dayes Gen. 4. Ver. 3. So the Translators render it out of the Hebrew in the margent The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fine dierum that is after the end of the year For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for a year and so rendred in our last translation 1 Sam. 1.3 This man went up out of his City yearly The Margent out of the Hebrew hath from year to year So Exod. 13.10 where in the Hebrew it is from dayes to dayes our translation hath it from year to year This is clear Levit. 25. when the Lord hath set the time for redemption of an house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is turn'd a year ver 29. then ver 30. if it be not redeemed within the space of a full year the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in many other places I contend not for this which is well known But by this phrase At the end of the year Moses points at those Offerings which the two Brethren brought which though of different kindes yet both Eucharistical Oblations of thanksgiving unto God for his blessings all the year past And this kinde of service they had learn'd no doubt of their Father out of the minde of God according to Ecclus 17. For at the same time of the year the Lord appointed afterward the Feast of Ingathering Exod. 23.16 In the end of the year when thou hast gathered in thy labours out of the field The like ye read Exod. 34.22 in the Moneth Ethanim which answered in part to our September when commonly the fruits of the year are gathered in and laid up About the same time the Heathen themselves observed the like custome of Sacrificing and upon the like occasion whether moved thereto by prescript of long tradition or taught this thankfulnesse by their Learned men who many of them had seen the writings of Moses or inwardly instructed by the light in them For since the Apostle reproves the Gentiles for their unthankfulnesse to God Rom. 1.20 21 22. He supposeth that their knowledge of God might be improved to due gratitude unto God The Philosopher saith as much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that even nature it self teacheth to offer Sacrifice Unto which of these causes I may refer it I know not But surely the same Philosopher in the Eighth Book of his Ethicks Chap. 11. tells us that ancient Sacrifices and conventions of the people were wont to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the gathering in of their fruits At the same time of year they kept their Feast of Tabernacles as appears by the two places in Exodus before named When they rejoyced before the Lord and praised him for his goodness To the same most ancient custome is to be referred what we often read of the joy in Harvest Esay 9.3 and like expression Chap. 16.10 Jer. 25.30 and 48.33 There remains in many parts of this Nation some mimical semblance of that most ancient and pious custome expressed in rude and disorderly yawling and hooping and hallowing which yet will be a witnesse against us of our great unthankfulnesse SERMON II. SERM. II. The Law and the Gospel preached unto Cain IF thou do well Gen. 4.7 shalt thou not be accepted But if thou dost not well sin lies at the door And it shall be subject unto thee and thou shalt rule over it The 6 and 7 verses are a Sermon of the best Preacher even the Lord himself unto Cain the worst Auditor In the words we have an Expostulation or reprehension Vers the Sixth Exhortation The Exhortation is to do well which he perswades by First Propounding the effect of the duty which he exhorts unto shalt thou not be accepted Secondly The effect of the contrary if thou do not well sin lies at the door Thirdly The limitation of this effect it shal be subject unto thee Fourthly The adjunct dominion thou shalt rule over it So that ye perceive I prefer the Marginal reading before that in the Text. And I shall shew reason for it when I come to handle it mean time we have in the words these divine truths 1. The Lord saith unto Cain if thou do well shalt thou not be accepted 2. If thou do not well sin lieth at the door 3. The desire of sin shal be subject unto Cain 4. Cain shall rule over sin The Lord saith unto Cain if thou do well shalt thou not be accepted Wherein let us inquire What 's here meant First by doing well Secondly by being accepted First The word we render to do well or to do good is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of very large signification for we may do good or do well as well by passion as action by suffering according to the will of God as by doing as well by omitting what God for-bids as by doing what he Commands Thus David concludes Psal
〈◊〉 initiat train up a child in his way Prov. 22.6 and when he is old he will not depart from it It is true he who walks in this way must resolve to be of none account in the evil world as when Enoch walked with God and pleased him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was not as the people of God are his hidden ones Gen. 5.24 Psal 83.3 Col. 3.3 Heb. 11.3 And their life is hid with Christ in God The Apostle tels us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was not found It seems he was sought for For there is great search made after Enoch after the Enochites As when the Scripture tels us of such men as walk and please God continue and persevere so walking and delight themselves and finde a complacency in that walking with God and that these are such as the Sccripture calls Perfect men exact walkers with God commonly the next question is Where are there such men to be found Truly if I knew any such men I would not tell such curious Questionists who often are of the Canish generation Ye know that not only the Wisemen but also Herod sought after Christ Mat. 28.16 and said he would come and worship him but ye finde the true reason why he sought him to worship him with a mischief Nor do I doubt but should the Lord Jesus Christ appear again in the flesh as he did to the Jews many there are who professe him that would deal as hardly with him as the Jews did and Herod intended to have done But as the Canish generation sought Enoch and found him not so neither could Herod the Saducee Nor shall the Pharisees finde him or his Enochites who seek them among the Sects which are works of the flesh as the living among the dead Gal. 5.19 as if Enoch were of this Sect or that Truly the Enochites the exact walkers with God they are above all Sects they are true Christians Some will say these things are above the Moon above the Clouds Thus I know many have and will also deride this truth Yet they speak more truly then they are aware For the Woman the Church is clothed with the Sun even the Sun of Righteousnesse and has the Moon even the Mans reason which rules him in his night of ignorance touching spiritual things and things of the Day under her feet There are some Mountains so high that from the tops of them ye may see the Clouds rack below And from the Mountain of the Lords house that 's situated on the top of the Mountains Esay 2.1 they who are true Enochites may discern the Clouds without water Prov. 25.14 which promise much piety and holinesse but perform nothing even Clouds without water carried about with every winde of doctrine Alas Ephes 4.14 These are yet in their very rudiments under the Law and therein continue yet think to finde Enoch and his Enochites But what our Lord saith to the Jewes belongs to these Ye shall seek me John 8.21 and shall die in your sins Nor indeed can they hope better of their own estate who account contemptuously and basely of Enoch and his Enochites the exact walkers with God For in such base esteem are these with the evil world which think and speak slightly of them as the Sodomites of Lot this fellow c. The Apostate Israelites of Moses Gen. 19.9 Exod. 32.1 Hebr. 7.28 This Moses and the Jewes of Christ the true Enoch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consecrated that is an Enochite This fellow John 9.29 Acts 24.5 And we found this fellow perverting the nation And of S. Paul a true Enochite We have found this man a pestilent fellow c. And what good man who endeavours to walk with God and please him can hope to please the Cainish generation or expect any better opinion of himself from them They walk two contrary wayes Now men measure out their esteem of others according to their love and the way wherein they walk and so desire to be like to them and imitate them Similitudo est causa amoris Now Enoch and his followers walk in a lone way a narrow path which few men finde Mat. 7.13 14. and much fewer walk in and therein they please God And who will love or esteem such a man Who will think him happy Who will desire to be like unto him As for those who walk in the way of Cain Jude v. 11. they love those who walk in the same way with them have such in high estimation and honor They call and think the proud happy Mal. 3.15 Psal 10.3 They speak good of the covetous whom God abhorreth So that their minds thoughts wills affections and wayes are not only contrary one to other but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My thoughts saith the Lord Esay 55.7 8 9. are not as your thoughts nor my wayes as your wayes c. And therefore as it followes well Enoch walked and pleased God and therefore was esteem'd and honour'd of God So it follows as well according to mans corrupt reasoning and estimation Enoch and his followers walk and please God and therefore they displease and are in no esteem among men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are not Yet that which is very strange and rare Contempt and Envy meet both together in a true Enochite in every one that walks and pleaseth God Nemo curiosiùs calcat quod contemnit no man will trouble himself to kick what he contemnes saith Seneca Yet the Enochite Who walks and pleaseth God is not onely so despised and vilified but envied also and that even to death For according to an higher degree of walking and pleasing God there ariseth an higher antipathy and more intense disaffection and displeasure of men against them who so walk and abound in pleasing God and pleasing themselves in so walking In so much as did any man walke as Christ walked which is the duty of all men who are in Christ 1 John 2.6 For he who saith he abideth in him ought himself to walk as he walked such an one would be hated as Christ was hated John 15. and persecuted as he was persecuted which evidently appears from hence that if any man endeavour in good earnest to follow his stepps he drawes after him from the world envy hatred malice all uncharitableness yea murdering burning massacring persecution for righteousness sake and that among such as are pretenders unto righteousness Cain religious Cain murdered his own brother 1 Iohn 3.12 wherefore but because Abel offered a more excellent sacrifice than he and so pleased God Wherefore slew he him Saith S. John but because his own workes were evill and his brothers righteous 1 Sam. 20.32 33. And when Jonathan asked Saul why David should be slain and what evill had he done That was evill enough Saul cast a javelin at him to kill him for asking that question Thus when our Saviour appealed
them he himself is a shield and an exceeding great Reward even the eternal life it self He is thy life and the length of thy dayes Deut. 30.20 saith Moses which recompensed Enoch's short life Of all the Patriarchs before the flood Enoch lived the shortest time onely 365 years So many years as there are dayes in one year Yet was Enoch the father of Methusala who of all the fathers before the flood lived the longest life A short life well lived in the acceptable year of the Lord begets the longest life even the everlasting life This same shall comfort us concerning our work and toyl of our hands Gen. 5. Ver. 29. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies he shall give us comfort refreshment or case and so it will suit with the words following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall give us case rest or refreshment from our work and toyl of our hands Lamech in these words intends to give the reason of his son Noah's name which is not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to comfort but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rest and so the Etymology was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall give us rest I may if the Lord will give a more generall reason for this as also for other proper names in Scripture whose notations may seem to differ from them as this doth And thus the LXX understood and expressed the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This man shall give us rest or quiet us from our works Thus the V. Lat. Ab operibus nostris from our works So Vatablus Ab opere nostro from our work Thus also the Tigurin Bible Munster and Castellio and one ancient Dutch Translation The Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes may signifie de as Tremellius and the French Italian and Spanish Translations render that Particle as also our English which followes Tremellius herein But to comfort that Age concerning their work and toil and the curse of the Earth it is a large expression and not so fit for this place if we shall consider how Noah made good what his Father Lamech boded of him Namely that he gave ease and rest to his Father and his generation by removing the curse from the Earth which we read not so much as promised from the first time it was imposed on it until Noahs dayes And therefore the Jewes say that the Lord would not accept an Offering from Cain of the fruits of the Earth because it was accursed But when Noah was born and became a just man walked with God and was perfect in his generation and so found grace with the Lord then the Lord promised he would no more curse the Earth Omnia retroacta opera scilicâ—t peccata quieverunt per Noe qui ea sepelivit diluvio All former works namely their sins ceased by Noah's means who buried them in the sin-flood as the Dutch call Noahs flood so S. Hierom. And the cause of all their incessant labour and toil being removed the effect also was removed with it And this Noah did by finding out meanes to facilitate mens necessary paines and to asswage their griefes 1. The former by inventing the Plough with other Instruments of Husbandry and applying Oxen thereunto and teaching the way to till the ground being himself taught by the great Husbandman John 15.1 This the Poets attribute to Saturn Janus or Ogyges who indeed according to the best Mythologists were no other than Noah 2. He asswaged their griefes by planting the Vine and teaching the use of Wine which comforts and makes glad the heart of man whence Anacreon calls Wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Psal 104.15 in the Epigram Bacchus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Both which Horace expresseth Solicitis animis onus eximit Wine takes off the burden from pensive mindes Hence the old Poets say that Janus who was Noah had his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wine who taught the Italians and other Nations the planting of Vineyards and use of Wine And adde that after he had himself miscarried by it onely once he forewarned all men for ever after to use Wine moderately Which yet I fear very few have learned of him but rather his excesse and by his nakednesse endeavour to cover their own and excuse their habitual intemperancy by pretence of infirmity And because Noah saw the former and later world they say Janus had two Faces And they who feign him to be Saturn say that in his time was the Golden Age when Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the old Poet. But Oh the unthankfulnesse of Man to his Creator The mediate Authors of any particular good unto mankinde are Deified God himself the Author of all good both for necessity and delight Hos 2. is not owned He who teacheth to plant and sow c. is accounted a God He who gives his rain from Heaven and fruitful seasons filling our hearts with food and gladness He in whom we live and move and have our being without whom he that planteth 1 Cor. 3. Esay 28.26 is not any thing nor he that watreth any thing he is not acknowledged He who taught men Husbandry and somewhat cased them of their labours and griefes is accounted a God He who taught him who first instructed men in husbandry who owns him O the wonderfull grace of God! O the ingratitude and great unthankfulness of men Doubtless historical Noah though deified by the Heathen Poets under diverse names as he who gave the world comfort and rest from their labours and the curse of the earth yet he was onely a figure of him who removes the labour and curse and restores the blessing Gen. 8.21 as I shall shew more in due place I Will destroy man Gen. 6. Ver. 7. which I have created The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to blot out And so it is rendred in this place by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and elsewhere upon the same argument Gen. 7.4.23 and why we should use a metaphore here taken from building or demolishing what is built when the wisdom of God makes choice of one borrowed from Graving Writing or Painting or defacing what is painted or written or graven I know not The Metaphore here taken from Graving Writing or Painting may have reference to the image of God pourtrayed in Man whom God made after his own image 2 Esdr 8.44 Wisd 2.23 yea an image of himself which because the Man had by his wicked imaginations thoughts desires and purposes depraved and marred and in stead of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that good image and similitude wherein he was created had now drawn upon his soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil image or similitude for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie Gen. 6.5 the Lord here threatens that he will blot out man that image which he had made This image of God consists in knowledge Col. 3.10 Ephes 4.24 in
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
of Seth and Shem Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quicquid noxium in natura damnosum Typhon est And is not this evident in the true Shem in all ages even from the beginning of the world Luk. 23.2 Act. 17.6 and 28.22 Say we not well that thou art a Samaritan and hast a Devill Joh. 8.48 but the truth of this I shewed on Gen. 5.22 Now when Abraham came from the slaughter of the Kings Melchisedec the true Shem brought forth bread and wine Beloved It is the profession of us all to mortifie kill and cruoifie these Kings these raigning these ruling lusts Rom. 6.12 Let us no longer be professors but practicers of what we profess This is great Consolation to the true Shemites to the true children of Abraham who follow their father Abraham in the slaughter of the Kings Amalec cannot be subdued by those who follow not the true David 1. Sam. 30. Yet there is comfort for the weak ones who can follow no further then Besar vers 10.24 while men know Christ onely according to the flesh that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besor they are weake yet because willing and ready and armed with good purpose and sincerity they have their share of the spoils Though thou overcome not the Kings while thou art yet in thy non-age David will overcome them for thee What Jether the childe could not do as the child is so is his strength that Gideon himself performs even he who breakes and cuts off iniquity that 's Gideon Iudg. 8.20 21 Though thou be not cleansed according to the purification of the Sanctuary 2. Chro. 30.18 Hebr. 10.19 For thy names sake though our iniquities testifie against us do thou it for thy names sake Jer. 14.7 8 9. Put on the whole armor of God and so fight valiantly under the banner of Christ which is his love Cant. 2.4 Exhort If the Lord be the God of Shem and our God and in Covenant with us Let us then own him and acknowledge him to be our God by keeping covenant with him First Num. 23.19 Esay 40.8 Deut. 28.3.15 He 1. is true and faithfull unto us in his promises 2. True in his threatnings he that goes from one part of heaven goes toward another Non toto coelo egredimur He that flies from his mercy falls into his severity 3. He has right unto us even without a covenant yet condescends to enter covenant with us Secondly Rom. 12.1 1 Sam. 11.1.2 In regard of the covenant it self consider 1. The equity of it its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reasonable service How unreasonable is the covenant with Satan How unreasonable is it that our God should be bound unto us to be our God yet we in our covenant with him should be loose and dissolute 2. The excellency of the thing covenanted for 2 Pet. 1.4 participation of the Divine Nature Thirdly In regard of us 1. What is more dishonourable then to be reputed a faithlesse man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double minded man 2. How honourable unto Shem to keep covenant with his God see what an honourable testimony is recorded of Josiah 3. 2 King 23.25 And what is that for which thou breakest covenant with thy God Ier 2.13 They forsake the Fountain of living waters and they dig to themselves Cisterns or pits which will hold no water Whether do we own the Lord for our God Most true it is Deus suus cuique plurimi fit every one accompts most highly of his God whether we understand it of him who is the false God or the true For that which appeares to be good unto us though it be evill hath yet the same force with us while it appears so to us as if it were a true good Psal 1. 40.8 42.1 2. Job saith of the true God if he kill me yet I will trust in him David meditates on Gods Law day and night he delights to do his Gods will Davids soul is athirst for God Solomon preferrs divine Wisdom that is Christ before Gold and Rubies and all desirable things Our Lord teaches us to pray thy will be done Now can we be content to part with our own will what ever it is that Gods will may be done in us by us upon us what ever that is Now the like affection evill men have unto their false Gods 2 Tim. 3.1.2 There is one God which is called Selfe that all the Dii minorum gentium serve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-lovers are in that list of false worshippers Why is Coveteousness called Idolatry but in order unto self Ahab without Naboths vinyard was a poor discontented man Thus ambition and desire of honour Col. 3.4 another kinde of Idolatry proceedes from a high esteem a man has of himself Haman while he wanted but Mordecai's knee Eccl. 6.7 he had nothing Luxury Gluttony and drunkeness are nothing but the worship of the belly and that in order unto Self Phil. 3.19 Nor will a true servant of his belly spare either money or credit or paines so he may worship his belly In a word what doest thou prefer before all other things in the world if thou say the true God tell me truly canst thou say thou esteemest him whom thou oppressest as a Cart laden with Sheaves Amos 2.13 Rev. 3.20 canst thou say thou lovest him whom thou shuttest out of dores prae amore ex cludis foras Does he not knock at the dore of thy heart does he not complain my locks are wet with the dropps of the night Cant. 5.2 Doest thou prise him highly whom thou blasphemest and reproachest whose name thou takest in vain wert thou a true son of the covenant thou wouldst not endure so to abuse thy father nor suffer him to be evill spoken of much less to be crucified and slain This indignity made the dumb child of Craesus to speake Ah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kill not Craesus Did we indeedown our God and his Christ we would have commerce with him Iohn 5.40 But ye will not come unto me saith he that ye might have life Col. 3.4 Thou wilt hardly come unto him to lose thy sinfull life which the Lord requires if thou refuse to come unto him to gain eternal life Surely did we own prize and esteem the true God as we ought and were deprived of him we could not but conceive our selves lost utterly lost men who had nothing at all left us Iudg. 18.24 Ye have taken away my Gods and what have I more To be beloved of the true God it 's simply the greatest consolation of the soul as on the contrary to be hated 2. Axiom Noah said Blessed be the Lord God of Shem. The words are according to the idiom and propertie of the Hebrew tongue a metalepsis whereby we understand the Antecedent out of the consequent the blessing of Shem out of the blessing of God For we are so to
thou indeed reign over us Or shalt thou indeed have dominion over us which yet was afterward fulfilled when they bowed down themselves before him with their faces to the earth This Canaan was the yonger son of Ham to whom with his father Ham and his Brethren Cush Mizraim and Put Noah gave Africa as to Japhet Europe and Asia to Shem. But Canaan invaded Phoenicia part of Shems portion whence Phoenicia is called after the name of Canaan the Land of Canaan And Shaul the son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the LXX Exod. 6.15 with Gen. 46.10 Mat. 15.22 with Mark 7.26 of a Phoenician is said to be the son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a Canaanitish woman And that woman whom S. Matthew calls a Canaanitish woman the same in S. Mark is called a Syrophenician And among the antient names of Phaenice Stephanus in his Book Devrbibus tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a contract of Canaan is one and the inhabitants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 25 What kinde of servant Canaan was appears where he is called a Servant of servants even the basest of servants And the Reason is from the breach of Gods law imprinted in the minde that honour is due unto our parents as therefore there is a reward promised unto those who honour their parents it being the first Commandement with promise it followes that the transgression of that great Comandement must draw after it a curse as a due recompence of reward 2. This punishment seemes equall according to the law of man which condemnes those to vassalage and slavery who are ungratefull to their Patrons and Founders Libertus ingratus patrono redit in pristinam servitutem 1. Doubt But why did Ham offend and Canaan suffer punishment It 's said that Ham saw his Fathers nakedness It 's answered by some that Canaan first saw the nakedness of his Grand-Father Noah and told his Father of it Others satisfie the doubt by saying that Canaan is here put for his father Ham and so Vatablus with other learned men understood here Ham not Canaan and so the Arabick Version How ever Ham was not Exempted from the curse though not named but understood to be accursed in the curse of his son as Jacob is said to blesse Jeseph when he blessed his sonns And the reason seemes to be Gen. 48.6 Hebr. 11.21 Deut. 28.4.28 because the father and the son is taken as one person so that as the blessing of the obedient Father extends unto the children so the curse likewise to the diisobedent Hence it is that we shall finde Ham as well as Canaan partaker of this curse And therefore Egypt is called the house of servants For whereas Egypt is by the Psalmist called the land of Ham Psal 105.25.27 and Plutarch among the names of Egypt reckons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hams land whom the inhabitants worshipped afterward under the name of Jupiter Hammon Hams posterity in Egypt as well as Canaans in the land of Canaan were under the curse of bondage For beside the brand of blackness upon their skin as Servants were wont to be branded by their Masters whence Egypt hath its name so Aeguptium is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is black in the old Glossary the Egyptians according to the curse have been of old noted as servants and Vassalls unto other Nations Hence it is that in Aristophanes the Egyptian is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tile or Brick bearer Where the Scholiast saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Egyptians are noted in Comedies as Brick or Tile-bearers And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's the property of the Egyptians to bear burdens Aristophanes scoffing at the Verses of Euripodes a far honester man than himself saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Tragical Verses being made of Spondees and so running some what heavily An hundred Egyptians saith be are not able to carry his Verses But not onely miserum fortuna Sinonem Finxit vanum etiam mendacemque The Egyptians were not miserable onely by their service unto men but by that also which alone renders men truly miserable and base their Vassalage and bondage unto sin The Egyptians of old were infamous as notorious Thieves according to the proverbial speech Quot servi tot fures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Scholiast on Aristophanes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deal knavishly and thievishly Suid. 2. Doubt Is it simply a blessing to be aloft and to rule as Shem did or is it a curse to be below and a Servant as Canaan was The Scripture seems plainly to speak as much Deut. 2◠1.13 But let us inquire what is the true libertie the true freedom of all the children of Shem. Not a power to will or not to will this or that not a power to do or not to do this or that as to sin or not to sin which they call Libertas contradictionis liberty of contradiction No nor is it a power to will or do this or the contrary which they call Libertas contrarietatis liberty of contrariety as a power to love or hate to do good or evill to save life or to kill If either of these were the true freedom then were he truly free who hath a power to will or do what is good or not to will or do it He that hath a power to will or do what is good or to will or do the contrary what is evill As when Laban said Gen 31.29 Iohn 19.10 It is in the power of my hand to do you hurt And what Pilat said Knowest thou not that I have power to crucifie thee and have power to release thee If either of these were free then were they with whom they had to do not truly free or not so truly free as they then was Laban a more free-man then Jacob. Yea Pilat should be a more true free-man then Christ himself For Laban could have done Jacob hurt or not c. And Pilat could have crucified Christ or released him Yea if this were to be free then could not God himself be said to be free who yet is Liberrimum Agens the most free Agent For God being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cannot but will Good nor can he will or do that which is truly evill Mark 3.4 He cannot sin He cannot lie If this were true freedom then should not Christ be free Nor should the confirm'd Angels or souls made perfect be so free as those in via These can do good or evill save alive or kill Christ could not do both nor the confirmed Angels nor the souls made perfect Our Lord asks the question Is it lawfull to do good on the Sabbath Day or to do evill to save life or to kill He imphes he could do but one of them So that the true liberty imports a releasing from a mans own self-bondage the bondage of his own carnal
them Thou canst dwell next neighbour to one with whom perhaps thou never exchangest one word scarce in a year I have heard it is very usual in this City Hath not Noah foretold it that Canaan should be a servant unto the Shemites according to the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an houshold servant Most true it is they dwell in me and nothing else In me dwells no good thing This proves not his right but his usurpation It is no new thing for servants to usurpe authority over their Masters The sons of Zerviah were too strong for David You tell me I am Lord of Canaan Canaan is rather Lord over me 'T is true the time is when the childe differs little from a servant although he be Lord of all Gal. 4. The good that I would do I do not and the evil which I hate that I do The Canaanites will dwell in the Land but the servant abides not in the house alwayes John 8.34 Yet trouble not thy self overmuch what thou yet doest it is not thou but sin that dwels in thee I say while thou art yet a childe this comes to passe and God is merciful 1 John 2.12 Thy sins are forgiven thee for Shems sake that is for his Names sake But thou must not be alwayes a childe They are too strong for us True while only Moses is our Captain Deut. 7.1 But when Joshuah the Lord Jesus leads us in him we overcome them Then the Gibeonites are made hewers of wood and drawers of water When Soâ—omon the true Shemite and type of Christ the true Shem and the true Solomon the Prince of peace overcomes the world John 16.33 and bids thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Considere Be of good courage The God of peace treads Satan under the Saints feet Rom. 16.20 The Canaanites 1. are first made tributaries when the Spirit lusts against the Flesh Gal. 5.17 They are 2. made servants and bondmen when the Flesh becomes obedient unto the Spirit 3. They are lastly driven out and destroyed when they that are Christs have crucified the flesh with the affections and lusts as crucifixion was wont to be the death of servants But alas The Canaanites have Chariots of Iron Jos 17. They have so What are the Chariots spiritually Eliah and Elisha were called The Chariots of Israel and the Horsemen thereof The true Prophets of the Lord are such they are Chariots of fire whose motion is upward Heavenward Godward carrying our thoughts and affections to heavenly things and things above These are the Chariots of Amminadab Cant. 6.12 the people of good will The Chariots of the Canaanites they are earthly of Iron heavie tending downward toward earthly things and carrying mens thoughts and affections downward toward things below He that is of the earth speaks of the earth And therefore the sons of Joseph Jes 17.17 Manasseh and Ephraim they have a promise from the true Josuah to overcome the Canaanites Phil. 3.13 14. Manasseh that is forgetfulnesse forgets that which is behinde and Ephraim fruitfulnesse and increase endeavours after what is before and presses hard after the mark c. The true Joshua he saith it Thou shalt cast out the Canaanites though they have Chariots of Iron and though they be strong This promise is to be performed in these last dayes Zach. 14.21 In that day there shall be no more a Canaanite in the house of the Lord of hosts O but I have been a Canaanite by sinful life and evill manners Even such have the best of us been as the Lord tells those who were of Shems race and progeny Ezech. 16.3 thy birth and thy nativity is of the land of Canaan thy Father was an Amorite and thy Mother an Hittit So was that woman Math. 15.21 and her daughter Acknowledge thine own vileness as she did a Dog And then shalt thou hear that even the Doggs eat of the crums c. In a cursed condition But the Lord by a divine art proper to himself can bring light out of darkness good out of evill blessing out of cursing He turned the curse into a blessing Nehem. 13.2 The Temple was built on the Threshing-floor of Arauna the Jebusite 2. Chro. 3.1 where the Jebusites dwelt there the Temple must be built Christ who is the true Temple Revel 21.22 must be there builded and reared up where he was trodden down before Arauna the Jebusite as a King gave to David that area that ground whereon the Altar and afterward the Temple was built 2 Sam. 24.18.23 and David commanded to gather the strangers of Jsrael c. 1 Chro. 22.2.3 whose number is reckoned 2. Chron. 2.17 who were these A poor contemptible people of the Canaanites implyed in the building of Gods Temple and these must be the men and no other In every Nation he that feares God c. Even the Tria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have yet had notable men among them S. Paul was a Cilician by birth and one of the Gregories was a Cappadocian as Julian brands him Our Lord Magnifies the faith of the Canaanitish woman Matth. 15. Vriah the Hittite is famous for his faithfulness to David Though these were all servants yet Esay 10.27 The yoke is taken away because of the Anointing even the unction of the Spirit Luk. 4.18 For where the spirit of the Lord is there is libertie The true Shem gives this liberty He takes from off us the yoke of servitude under Sin and Satan Matth. 11.28 29. under which we laboured and were heavy laden and we taking his yoke of patience upon us and learning of him lowlyness and meekness we finde rest for our souls Exhort 1. To the true Shemites to exercise their power and authority over their servants They have rebelled and usurped power The Lord hath promised unto Abraham and his seed the Land of Canaan Canaan is now Malae fidei possessor he detaines from us the holy Land the Land of holiness Jos 5.15 It is a good Land All the spies say so Num. 13.14 Even the Prophets who have search'd diligently 1. Pet. 1.10 The Lord hath delivered them to utter destruction Deut. 7.1 and 20.16 17. If we drive them not out they will be pricks in our eyes c. Num. 33.55 Despair not they are all conquerable 1. The Zidonian by Gods Fishermen the Preachers of his Word 2. The Hittite is cast out by love perfect love casts out fear 3. Christ gives power to tread down the Jebusite all the power of the enemy 4. The Amorite bitter words bitter envy is subdued by meekness of wisdom Jam. 3.13 14.5 Minding things above subdues the Gergashites earthly mindedness Col. 3.1.6 The Hivite by Christ who is our life Col. 3.7 The Arkite persecution by him who is born after the Spirit He cast out the bond-woman and her son 8. The Sinite or legal righteousness by the righteousness of Christ 9. The Arvadite the ruling sin by the reign of Christs righteousness 10. The Zemarite
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
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
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
prayed for them While the judgement was upon them they feared but when that should cease they also would cease to fear and would return to their own inclination Moses full well knew the false and corrupt nature of men So true is that Distich and the English of it Daemon languebat Monachus tunc esse volebat Daemon convaluit Daemon ut ante fuit The Devil was sick then he a Monk would be The Devil was well again the Devil a Monk was he Our corrupt nature is so base and servile it s far better when it s kept under then when it is at liberty Thus it was under the Law Jer. 22.21 And thus it is and hath been in the time of the Gospel For the Church of Christ was more pure holy just loving patient long-suffering c. in the time of the Apostles and afterward until Constantines dayes then ever it hath been since in any age Our own experience may prove this within these few years that the lives of men professing religion were more sober just godly and every way more truly Christian when there was a power over them to check them then ever they have been since while men may do what they list How many examples might be given for proof of this in these our dayes of Cheaters of Gamesters of Whoremongers of Drunkards c. who while the Lords hand is upon them by sicknesse or otherwise while 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voyces of God his threatnings are thundred out against them by the Sons of Thunder O how humble they are how prodigal of large promises of amendment how full of confession of sin just like Pharaoh here how firmly a man would think do they binde themselves with vowes and promises How humbly do they desire Moses and Aaron to pray and that much for them Yet when the Philistines are upon them Potione cadentes as Hierom renders Philistine when their Pot-companions resort unto them they break all vowes all covenants with God and men as Samson brake his cords But Moses and Aaron well know that these Egyptians or as we call them in our English these Gypsies are afraid of the face of the Lord before they pray for them and that upon their recovery they will return to their own byass The Israel of God hath better learn'd Christ and well knows that it is more noble to be brought off by the whisper of Gods voice perswading us then by his terrible thunders threatning us rather by the goodness of God leading us then by his severe judgements driving us to repentance But the good God sanctifie every dispensation unto us which may win us unto himself whether it be His Rod or his Spirit of Meekness SERMON VII The right Dressing of and due Addresse unto the Paskal-Lamb preached in Commemoration of Mr. SHIELD one of the Worshipful Company of the COOKS at S. Mary Alder-mary London Febr. 2. 1655. being Candlemass-day And for a preparation to the Communion Exod. 12.9 Eat not of it raw nor sodden at all with water but roast with fire his head with his legs and with the appurtenance thereof THis was wont to be a Festival-day And accordingly I have prepared for you The Jewes had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their preparation for the eating of the Passeover which was the killing of the Lamb and fleaying of it the Butchers-work Then followed the dressing of it the head and legs and appurtenance which must not be half-roasted or raw-roasted nor boyled at all but down-roasted that 's the Cooks work And being thus prepared it must be eaten by all and much good may it do us Not with much curiosity variety and excess as ye are wont to provide for your City feasting but with all simplicity and plainness one dish Gen. 18.7 8. according as our father Abraham entertained the Angels with a piece of Veal and a dish of Butter and I have so provided yea it is provided to my hand one dish now in season Lamb and this Lamb of the Passover in season all the year all the acceptable year of the Lord. From Verse 1. to Verse 28 SERM. VII we have Gods direction touching the Passover Feast of unleavened bread This direction is given by God to Moses and by Moses to the people The direction is of two kindes of acts where of some preparatory of the Lamb setting it a part Essential Killing it Essential Sprinkling of the blood ver 7. Eating the flesh verse 8. which is illustrated by Adjuncts Consentany Dissentany Verse 9. Which is my Text which dissentany is illustrated by a diversity Not raw nor sodden at all with water The words are the rule of the Modiparator or Moderator convivii the rule of the Master of the Feast where in ye have first his Bill of fare What we must eat Secondly How drest and that 1. Negatively how not Eat not of it raw nor sodden at all in water 2. Positively how we must eat it eat it rost with fire c. 1. We must eat the head of the Pascal-Lamb with his legs and with his purtenance 2. We must not eat of it raw 3. Nor sodden at all in water 4. We must eat it rost with fire Axiom 1. We must eat 1. the head 2. the legs and 3. his appurtnance These parts we may consider 1. a part 2. joyntly First a part 1. the head the most eminent part of the body All the nerves and sinewes have their original in the head whereby the head ministers unto the members all their power and strength of moving and acting It is seated in that eminent posture that it becomes him who in all things ought to be the chief to be called the head though otherwise he be one with his mystical Body For as the body is one and hath many members and all the members of that one body being many are one body Col. 1.18 1 Cor. 5.7 and 12.12 so also is Christ And so though he be the head yet is he also the Paskal Lamb it self The flesh of Christ the Lamb is the Word John 1.14 through whose help we keep the spiritual Passeover the passage from sin to righteousness whereby the destroying Angel passeth over us Deut. 8.3 the living Word Man liveth not by bread only but by every word which cometh out of the mouth of God Matth. 4.4 Thy words were found and I did eat them Jer. 3.15.16 that is partake of them and had communion with them Christ is the head of his body the Church and not only so but the head of every man is Christ 1 Cor. 11.3 2.16 in the head is placed the judgement We have the minde of Christ This gives light and direction unto the whole man for it is the Lords candle that Job said shined upon his head Obs 1. Own our Head and Prince This was figured by Ahashuerus which is an head and Prince of his Church as Ahashuerus was the Head Prince Lord and Husband of Esther the
old I am the Lord your holy one the Creator of Israel and your King I have not caused thee to serve with an Offering c. but thou hast made me to serve with thy sins thou hast wearied me with thine iniquities Esay 43.15 23 24. If the Lord be our King and so patient toward us let us suffer with him even to the death of every sin so shall we reign with him 2 Tim. 2.12 If we call him Father let us honour him Mal. 1.6 If he be our Shepherd let us hear his voice and follow him John 10. So will he bear us with his strength unto the habitation of his holiness Behold Exod. 16. Ver. 4. I will rain bread from heaven for you and the people shall go out and gather a certain rate every day that I may prove them whether they will walk in my law or no. Our Saviours words John 6.32 63. are a clear Commentary on this Text which this Translation obscures For in these words its evident the Spirit or finger of God points at a mystical understanding of the Bread from heaven when presently the Bread is called the Word For so what is turn'd a certain rate every day is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbum dici in die suo The Word of the day in its day For what is more ordinary in Scripture then the Word of God to be compared to Bread Man doth not live by Bread only but by every Word that proceedeth out of the mouth of the Lord doth man live Deut. 8.3 which our Saviour citeth Matth. 4.4 Jer. 3.15 and 15.16 Thy Words were found and I did eat them and thy Word was unto me the joy and rejoycing of my heart Whence it is that according to this Metaphor this Lord threatens a famine of this Bread Amos 8.11 I will send a famine in the Land not a famine of Bread nor a thirst for Water but for hearing the Words of the Lord c. Beside the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 however it be of a very large signification yet it reacheth not to what is imposed upon it here a certain rate nor does the margent help it the portion of a day Nor will the end which the Lord here aims at appear from that Translation which yet will be evident if we render here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word The Word of the day in its day that I may prove them whether they will walk in my law or no. Which the speech of Job Chap. 23.12 makes manifest Neither have I gone back from the Commandement of his lips I have esteemed the words of his mouth more then my appointed portion By the words thus rendred we also understand our daily portion of heavenly food the word of the day in its day is our daily bread which we are taught to pray for Give us this day our daily Bread See more of this on Verse 16. This is the thing which the Lord hath commanded Exod. 16. Ver. 16. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Arias Montanus and Vatablus turn Hoc est verbum This is the Word So the Vulg. Lat. Hic est Sermo and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Chald. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word Moses speaks of Manna and calls it the Word or that Word and in the verse before he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Bread S. Paul warrants this translation when speaking of the same Manna he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual meat 1 Cor. 10.3 Of this the true Hebrews must gather every man according to his eating an Omer for every man according to the number of their souls An Omer is Cibus diurnus hominis the daily bread which every soul prayes for and feeds upon even the bread of God which cometh down from heaven and giveth life unto the word So our Lord having interpreted the Manna here spoken of John 6.33 c. they who heard him said and let us say with them Lord evermore give us this Bread Thou shalt have no other Gods before me Exod. 20. Ver. 3. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here taken equivocally for that which is the true God blessed for ever and for that which the imagination feigns to it self to be a god and ascribes a Deity or something proper unto the true God thereunto as fear faith hope love c. What the man feigns to be a god is either some created thing or a mans own meer imagination it matters not whether For be it a creature or be it a fiction and invention of man the deity of that creature and fiction wholly depends upon the man and is indeed an Idol so that unless the man think it to be a god and have it for a god Animo non cogitante if he think it not so it is no god According to which sense the Apostle saith An idol is nothing in the world 1 Cor. 8.4 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which by our Translators is turnd other is rendred by the LXX sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of two sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alius one of many sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alienus strange and belonging to another Here they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other gods But whereas the proper signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Posterior fuit tardavit moram fecit to be after to delay to be slow Since also the Lord the only true God justly claims all priority all precedency Esay 41.4 I the Lord the first and 43.10 Before me there was no god formed neither shall there be after me And 44.6 I am the first and I am the last and beside me there is no god And the like chap. 48.12 Revel 1.8 and 22.13 Since also all the reputed other gods are noted in Scripture for their novelty as Deut. 32.17 They sacrificed to Devils not to God to gods whom they knew not to new gods that came newly up Judges 5.8 They chose new gods c. Whence they are called gods made with hands molten gods gods of silver and gold c. I conceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly to be rendred after-gods though I deny not but that they may be turn'd other also What is further added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt have no after-gods before my face is diversly rendred as Coram me before me so Hierom Munster the French and Spanish Translations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside me so the LXX and the Chald. Par. Martin Luther Piscator and the Low Dutch Translations as also Castellio But is any thing more clear in the Hebrew then that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Super facies meas upon my face so Arias Montanus turns the words Nor do I doubt but others would so have rendred them but that they thought fit rather to give the sense then the proper meaning of the words which seems somewhat harsh But if we consider what is the face
reprieved and his punishment only delayed a while The palliated sore will break-out again Judgement and vengeance will follow the sinner unless the sin be taken away and it will appear at length when it will be too late to remedy it that such as Job calls Physitians of no value Job 13.4 have cured the bruise of Gods people slightly saying peace peace when there is no peace Jer 6.14 The ancient Jewes called the Messias or Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of expiation as he who should finish transgression and make an end of sinnes and make reconciliation for or expiation of iniquity and bring in the everlasting righteousness c. Dan. 9.24 Which if it be done in all the world and not done in thee and me what is that greatest of God and Christs works unto us O let us therefore now while we have time endeavour after such an Atonement and Reconciliation which will most certainly follow upon precedent expiation and purging of sin Wicked men out of self-love and fear of punishment pray for pardon of sin and peace of conscience But let us out of hatred of sin and love of righteousness repent turn to God mortifie our sin and pray that the Lord would expiate and take away iniquity This I am sure is most suitable with the end of Christs coming described Dan. 9.24 and by the Evangelist to dissolve the work of the Devil 1 John 3.8 and to take away the sins of the world John 1.29 O that that work were wrought in every one of our souls As the sin-offering is so is the trespass-offering Levit. 7. Ver. 7. there is one law for them the Priest that maketh atonement therewith shall have it What the Translators here turn the sin-offering and the trespass-offering is in the Hebrew only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin and trespass and howsoever our and other translations in this place and often elsewhere understand and adde an oblation or offering it s more then they have any warrant to do from the holy Text. Which they together with other Transsators acknowledge when sometimes they leave out the word oblation or offering yet understand the same thing Thus Hos 4.8 the Lord saith that the Priests eat up the sin of his people that is that which here they call the sin-offering as all agree the word is to be understood For which the Lord blames them not for it was their own Levit. 10.14 but for other sins as if the Lord will I shall hereafter shew Thus 2 Cor. 5.24 God made him to be sin for us who knew no sin Where by sin first named we understand that which they call a sacrifice for sin or sin-offering And accordingly Arias Montanus and Castellio both in this place and elsewhere what ours and others turn the sin-offering and trespass-offering they render peccatum or noxa and delictum the sin and trespass There hath been and yet is great difference of judgements concerning these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether they differ one from other or not and if so how That they do not differ one from other there are who stiffely affirm But the place before us proves undeniably a difference between them yet how they differ its hard to discern One of the pious Antients puts the difference herein that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peccatum sin is the commission of evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delictum the trespass or transgression is the forsaking of the good and indeed the Spirit of God makes them two evils Jer. 2.13 Another makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sinne of knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sin of ignorance wherewith a man is surprized Gal. 6.1 Divers other distinctions there are brought by others of the Ancients What if we adde one more That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that sinne whereinto a man fals of himself but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sin wherein he falls by offence and occasion of another There are examples of this distinction Genesis 26.10 Abimelech blames Isaac Thou mightest saith he have brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guiltiness upon us Levit. 4.3 If the Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin to the guilt of the people 1 Chron. 21.3 Joab dehorts David from numbring the people Why saith he should it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for guiltiness unto Israel Prov. 30.10 Accuse not a servant to his master lest he curse thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou be guilty and many the like Yet I will not be too confident of this distinction because I know there may be some examples found where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the like use However its clear from the words before us that there is a difference between them Let us learn from this distinction of sin and trespass as also from the various names of them not to content our selves in our confessions unto God with a general acknowledgement as that we are sinners but as particular oblations were offered for them so to make a more particular enumeration of our sins The Hebrew tongue though it be very scanty and penurious of words in comparison of other languages yet hath it very many words to express sin and wickedness as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside many words signifying more special sins importing sins to be so many and manifold that they cannot easily be expressed The vain thoughts are dangerous in-mates Jer. 4.14 And there is no word so secret that shall go for nought saith the Wiseman Wisd 1.11 And we shall give an account of idle words in the day of judgement saith the Wisdom Matth. 12. How much more of sinful actions Nor are all known unto us for who can understand his errours Cleanse thou me from secret faults as David prayes and may teach us to pray But blessed be the Lord that though our sins be numerous yea innumerable yet he hath given us who believe and obey him an High Priest whose blood and spirit cleanseth us from all our sins 1 John 1.7 Yea this King of Saints and High Priest makes his believers and lovers Kings ruling over their own wils affections and lusts and Priests to sanctifie and purifie others That Priest who makes the expiation to him belongs the sin and trespass That 's an hard saying how belongs the sin and trespass unto him Levit. 6.26 The Priest who expiates the sin shall eat it And ver 29. Every male among the Priests shall eat thereof And wherefore hath the Lord given this to the the Priests Moses tells Eleazar and Ithamar the sons of Aaron that the Lord had given it them to eat that they might bear the iniquity of the congregation Levit. 10.17 So we read that the Priests were to bear the iniquity of the Sanctuary Numb 18.1 2. It was the Priests duty to eat up the sins of the people as was shewen before Hos 4.8 as by sympathy bearing their sins as their
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 〈◊〉 〈◊〉 〈◊〉
glorious mark set before us all Priests and people Ephes 4.13 A perfect man the measure of the age of the fulness of Christ Ye are by your place and profession neer unto God his friends and intimate ones whose duty it is to be middle men between God and his people who are also a people neer unto him Psal 148.14 Whose office it is to burn incense to our God to make prayers and intercessions for the people It is therefore expected of us that we should be more holy more sober more righteous more godly then other people are This is necessary if we consider the end of our prayer For it is the prayer of a righteous man that avails much James 5.10 And intercession is such a kinde of prayer as must avail very much since it is made for the Priest himself and for the whole congregation It s meet therefore that he be an eminently righteous man and zealous such an one as Phineas who stood up and prayed and so the plague ceased Psalm 106.30 the words are he executed judgement nor is there any mention made of prayer in the story Numb 25. though the words will bear both senses and imply that an intercessors prayer must be operative and the mediator himself a righteous man zealously executing justice and judgement Without holiness no man shall see the Lord no not when he is best pleased And shall we think that some remiss degree of holiness will suffice a Priest an Intercessor for Gods people and their Agent with God to see God obtain grace and mercy from God for himself and the people and that when God is most displeased with them when as the people are so is the Priest then where is that Shepherd that will stand before me saith the Lord Jer. 49.19 All the sons of Levi were holy and zealous in Gods cause Exod. 32. yet all of them could not hold Gods hand It was to Moses only that God said Let me alone Nor can we be so uncharitable as to imagine that all men were wicked in Jerusalem when God sought for a man that should stand in the gap and could finde none Ezech. 22.30 No no he sought some excellent man some Moses some Samuel some Daniel to stand before him It s well if an ordinary just man can obtain his own pardon in a common Judgement Lot was a righteous man 2 Pet. 2.7 but he was delivered out of Sodom at the instance and intercession of a more eminently righteous man than he And therefore we read that when God destroyed the Cities of the Plain that God remembred Abraham and sent Lot out of the midst of the overthrow when he overthrew the Cities in which Lot dwelt Gen. 19.29 As for profane men they are as unserviceable intercessors in the gap as a dry bush to keep out a flame of fire from devouring the stubble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are far from righteousness Esay 46.12 and far off from God We are neer unto God and intercessors for other men wherefore far be it from us that we should be like other men that it should be true of us Like people like Priest Hos 4.9 Or that we draw neer unto God with our mouth and honour him with our lips but our heart should be far from him Matth. 15.8 Far be it from us that it should be truly spoken of us which yet some of the people say that there is much Lording and Domineering over one another and over the people although we be brethren although we be not Bishops If it be so that we can be prowd without a title how neer to God soever we imagine our selves to be he beholds us afar off Or what some say that some of us are neer men covetous if so we are neerer Mammon than we are to the true God That we are as passionate and have as little rule of our affections yea some of us less then other men have If so how can we be said to be neer unto God or neerer then other men It is true what Hierom writes Vehementer Ecclesiam Dei destruit meliores esse Laicos quà m Clericos It s very destructive to the Church that the people should be better men then the Priests Howbeit I hope none of the people can say of any of us that we have erred through wine that we have gone out of the way through strong drink as those Levitical Priests are thought to have done I hope there is no such Beast that toucheth the mountain of the Lord. We well know the Apostles admonition Be not drunk with wine wherein there is excess but be filled with that wine wherein there can be no excess the Spirit of God I know there are among us some I hope many mortified men who need Pauls exhortation to Timothy drink no more water but use a little wine for thy stomacks sake and thine often infirmities 1 Tim. 5.23 But if any such intemperate men there be among us as some say there are I shall direct the Apostles exhortation unto them with some little change Drink more water and use but little wine Let the Potitii and Pinarii the drinking Priests and hungry gluttenous Priests as the old Priests of Hcrcules were called saith Festus let such be Priests to them who are no gods 2 Chron. 13.9 In the mystical Temple of the true God the sons of Zadoc every way righteous men must be neer unto him to minister unto him Ezech. 44.15 But there is a drunkenness and not with wine Esay 29.9 a surfeting with the giddy spirit of opinion kindled in our own imaginations or borrowed of our neighbours neer home such a drunkenness I fear there is too much among us and that such boutefeus and incendiaries there are who bring their own strange wilde fire into the Church of God and zealously offer up their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their own will-worship unto God Shall such escape the just judgement of God Our God hath his spiritual judgments under the Gospel figured by those under the Law but more dreadful then those Such was the judgement on these two Priests The fire burnt their bodies not their clothes There is a kinde of thunder which burns not the Chest but melts the money in it hurts not the flesh but consumes the bones And such are Gods spiritual judgements they touch not mens bodies but seiz upon their souls Non quoties peccant homines sua fulmina mittit God sends not thunder and lightning alwayes to destroy ungodly men but such judgements as are much heavier as hardness of heart impenitency treasuring up wrath against the day of wrath contempt of Gods Word and Commandement from which good Lord deliver us Let these Boutefeus who kindle their own fire and compass themselves about with sparks walk in the light of their fire and in the sparks which they have kindled but this shall they have of Gods hand they shall lie down in sorrow Esay 50.11 O my brethren Let
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
part of the plant There is an earth that is the Serpents food Esay 65.25 which is indeed the terra damnata the damn'd earth the disobedient knowledge and the disobedient in their knowledge who detain the truth of God in their unrighteousness Against these the wrath of God the Judge is revealed from Heaven There is another sort of earth which becomes a part of the heavenly plant which growes up in all things into that plant of renown Ephes 4. The same was figured by Moses killing the Egyptian a type of sin and iniquity Mich. 7.19 and hiding him in the sand damned earth to earth But he rebuked the Hebrew and flew him not who wronged his brother even the Edomique nature the animalis homo who wrongs his brother the spiritual heavenly man Adde yet a third representation of this mystery figured by Joseph in prison of whom the chief Butler saith to Pharaoh Gen 41.13 Me he restored to mine office and him he hanged The work of the true spiritual Joseph the perfect one in the judgement Which he as evidently sets forth upon the Cross with whom were crucified two Thieves whereof one according to an antient tradition was an Edomite a Red man as Edom signifies the other an Egyptian a black thief The Edomite the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the animalish or souly man being crucified with him he takes with him into Paradise the Egyptian the sin it self and all who will by no means part with it but become one with it he sends away to Azazel Let us well consider this O ye Israel of God! Herein is pourtrayed before us in the High Priest whose duty alone it was to officiat on the day of Expiation the Lord Jesus Christ who is the true High Priest for ever He is here brought in offering up himself without spot unto God He is the true sin-offering figured in the Bullock and the true burnt-offering signified by the Ram as the Apostle shews largely Hebr. 9.7 28. The Lord ordains that Aaron must take for the congregation of the sons of Israel two Kids of the Goats Hereby the Lord prefigures his judgement wherein two parties are principally concerned the Judge with his Assessors and the persons to be judged The Judge with his Assessors of whom Enoch prophesied Behold the Lord cometh with his holy ten thousands as the words properly signifie Jude v. 14. The persons to be judged are of two sorts both represented by the two Goats which must be taken for the Congregation of the Sons of Israel ver 5. These must be separated as a Shepherd separates the Sheep from the Goats the Sheep on the right hand and the Goats on the left To the Sheep shall be commemorated their works of mercy to the Goats on the left hand their unmercifulness And accordingly the merciful obtain mercy to whom it is said Come ye blessed of my Father c. To the unmerciful ones depart from me c. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and description of the judgement is here presigured by Moses The Judge and his Assessors are the same the same also are the persons to be judged represented by two Goats But how come the Goats to be Sheep They had done away their sins by righteousness and their iniquities by shewing mercy to the poor Dan. 4.27 they made friends of the unrighteous Mammon the other keep their unrighteous Mammon and perish with it O ye sons of Israel this neerly concerns us all We all wait at Bethesda the house of Mercy and every one merciful or unmerciful if ye ask him will say he hopes to be saved he hath hope of mercy Yet every one almost judgeth another and condemns another Must we not all stand before the Judgement Seat of Christ Why then do we censure and judge one another and that concerning our final estate who shall bee saved who damned Some have been very bold in obscurities of this nature positively to affirm what others have as boldly denied and both upon equal grounds when neither party hath had authority of Scripture or sound reason whereon to build his assertion Above twenty years since two books came out printed at Millan The Title of the one is De Inferno Of the other De animabus Paganorum The Author of the former hath so curiously described Hell and all the parts and nooks of it and for what uses the feveral Cels therein are you would think he had been there imployed as a Surveyor or a Viewer so punctual he is in his relation and survey of the place He having thus provided Hell the other as a Judge by his own cise and rule very strictly examines those whom we would have thought out of all question whether saved or not as Melchisedec Job and his three friends as also Elihu who with much a-do escaped this Authors condemnation But as for the Philosophers and of them the very best we read of he represents them living very holy lives and leaving to posterity very many divine sayings but at length like et Minos Aeacas or Rhadamanthus he adjudges them all to Hell all to Azazel O were it not much better and more safe to examine our own lives and consider our own later end We have here a clear and evident demonstration O ye sons of Israel that we are saved by grace We stand all before the Judgement seat of Christ as the two Goats taken for the whole Congregation of Israel and are presented here before the Lord ver 5. The distinctive and separating Lots pass upon us one for the Lord and the other for Azazel Who of us knows whether Lot shall fall upon him We all know that we have all sinned and have fallen short of the glory of our God Rom. 3.23 And the wages of sin is death Rom. 6.23 And they who are blessed and called to inherit the kingdom of God because they have dote works of mercy they remember them not Matth. 25.37 38 39. These things considered why may not the Lot for Azazel fall upon us It is the Lot which makes the distinction John 19.24 and therefore the eternal inheritance is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a distribution by lot Acts 20.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inheritance obtained by lot among those who are sanctified and often elsewhere And we are said to obtain that inheritance by lot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 1.11 In whom also we have obtained an inheritance by lot And the means qualifying us to obtain the inheritance 2 Pet. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them who have obtained by lot equally precious faith with us Which hath allusion to the Israelites receiving their inheritance from Joshuah in the Land of Canaan who divided unto them the Land by lot and by lot the true Joshuah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Joshuah is also called and his book after his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he divides the true inheritance of the holy land or land of holiness which is called his
land thy land O Immanuel Esay 8.8 He distributes the eternal inheritance by lot unto his followers his valiant and victorious souldiers according to Revel 21.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that overcomes shall inherit or shall obtain by Lot the inheritance of all things Now what is more doubtful then a Lot And the lot must determine who is for the Lord that he may receive the kingdom and who is for Azazel that he may depart from the Lord and be sent away to Azazel But blessed ever blessed be the Lord who reserves the ordering of the Lot in his own power as we read The Lot is cast into the lap 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole judgement discerning or disposing of it is of the Lord Prov. 16.23 Nor does this bring in any destiny or fatal necessity O no he hath shewen thee O man what is good to do justly to love mercy and to humble thy self to walk with thy God Mich. 6.8 The Goat upon which the Lords lot fell must be sacrificed if we be of the Lords lot we must be such as he is mortified in the flesh that we may be quickned in the Spirit 1 Pet. 3.18 The Greek text understands it of Christ the Latin of those who are Christs It is true it is neither of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9.16 And to whom doth God shew mercy Even unto thousands of them that love him and keep his Commandements Exod. 20.6 So that destruction O Israel is thine own but thine help is from me Hos 13.9 They on whom the Lords lot fals are saved by mercy They on whom Azazels lot fals perish by justice O that the whole Congregation of Israel for whom these two Goats are taken while it is yet Res integra while yet we have time to work out our salvation and before the evil dayes come that we would Pro se quisque every man of us endeavour to mortifie his sin to crucifie his flesh with the affections and lusts before it be too late I have heard of a rich Citizen of London who toward his end made his will and bequeathed his soul to God his body to the earth and his sins to the Devil 'T was well if he could be rid of them so But were it not much more safe now while we have yet time to spend it in the daily mortification subduing deading of our sins to make it our business that in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that day of expiations when there shall be an Exact separation made between the just and unjust the righteous and the wicked those who serve God and those who serve him not Mal. 3.18 we may be found so doing Blessed is that servant whom his Lord when he cometh shall finde so doing So shall that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that fit man that man of time called by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ready prepared man ver 21. take away the Goat with all our sins and iniquities And who is this man of time this ready prepared man but that Lamb of God who takes away the sins of the world He is figured by Othniel the Judge of Israel that is the due time of God the Redeemer who came in the fulness of time Gal. 4.4 He conquers and subdues Cushan Rishathaim the blackness of both iniquities inward and outward Judges 3.10 and conveyes our sins into a land of separation even so far as the East is from the West so far he removes our transgressions from us Psal 103.12 and delivers them to Azazel and so gives the Devil his due Then when so exact separation shall be made then shall the righteous shine in the glory of their Father Would God that were come to pass unto every one of our souls For every one that curseth his Father or his Mother Levit. 20. Ver. 9. he shall be surely put to death he hath cursed his Father or his Mother his blood shall be upon him For is a rational or causal as that which renders a reason of what went before it and answers to Nam quia quòd quoniam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like But what has this For reference unto And how doth it render a reason in the following words of what goes before In the two former verses we read two general precepts the one of sanctifying our selves unto the Lord the other of keeping the Lords statutes and doing them both which give reasons of the two former prohibitions Sanctifie your selves unto the Lord. Sanctitas importat duo separationem ab aliquo applicationem ad aliquid saith Aquinas Sanctity imports two things 1. Separation from somewhat as here from Molech from Wizzards and such as have familiar spirits 2. Application unto the Lord in the observation of his statutes and doing them Why Because he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy one of Israel sanctifies and separates his people from all other gods and their polluted services and dedicates and applies them to himself and to his pure and holy service that they may be holy as he is holy So that these words ver 9. cannot well render a reason of those fore-going or if they do certainly its far fetcht There is no doubt but all divine aetiologia's all reasons and rendring of reason are most rational and like themselves divine as proceeding from him who is the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self the summa ratio he who teacheth man to reason shall not he reason to which purpose the Psalmist reasons Psal 94.8 9 10. But we must not impose a reasoning upon the Scripture or upon Gods Spirit speaking in it which is none of his The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is mis-translated For whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either 1. Causal and rational as 1 Chron. 13.11 David was displeased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Lord had made a breach upon Vzzah For which we have 2 Sam. 6.8 where the same story is recited David was displeased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Lord had made a breach upon Uzzah Or 2. Discretive as Gen. 45.8 It was not you that sent me hither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but God Or 3. Conditional or of time which answers to if or when As 2 Sam. 7.1 It came to pass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the King sat in his house For which we read 1 Chron. 17.1 It came to pass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as or when as And in this last sense its evident the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to be understood when or if any man curse his Father or his Mother whence also it appears that these words are altogether incoherent with the former and that even according to the judgement of the Translators themselves who set ¶ a mark before these words in the ninth verse which imports the beginning of a new subject and argument In
thy God the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who searcheth and knoweth the heart and the reins pretend not inability infirmity and weakness Thou hast power to choose if thou be a Believer whether thou wilt walk in dead works or walk with the living God In te est stulte Fool it is in thy power through the preventing guiding and assisting grace of God But so much for answer to this objection Come we now to consider what may be collected from hence for our instruction Hence we learn that 1. The names of Fortune Chance Casualty Accident Hap c. ought not to offend the people of God For since the Scripture it self useth this language and the only wise God condescends in this manner of speech to speak to us why should we be scrupulous or doubtful whether we should so speak yea or not Only that conceit be far from us that we should think any event fortuitous or casual in respect of God but that he foresees and wisely disposeth and ordereth all things which seem fortuitous casual and accidental unto men But more of this anon 2. Hence we may note that the Commandements of God are a way Where by the Commandements of God we understand not only the Decalogue or Ten Commandements but as the Scripture useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law largely as Psal 19. and often elsewhere for divine doctrine and the revelation of Gods will in his Word And so the Gospel also is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Way Acts 9.2 and often elsewhere And that 3. Being a Way it hath divers stages parts degrees many sins to be departed from many vertues and graces to be walked in many enemies to be subdued 4. The walking with God in the way of his Commandements in truth and with a perfect heart is the whole business of Gods people and what he requires and expects of them 2 Kings 20.3 Yea this is the whole duty of man Eccles 12.13 Or indeed the whole man as the words import 5. Walking is Motus progressivus a progressive motion a proceeding from grace to grace from vertue to vertue It is Motus continuus not forward and then backward again that 's not one but divers motions Some works there are which being intermitted all that is done is lost And such is our walking in Gods way if interrupted and broken off If the Nazarite make himself unclean by the dead all the dayes that were before shall be lost because his separation was defiled Numb 6.12 And if a traveller in Gods way run well for a time and then pollute himself with dead works all his labour is lost he must begin again 6. It is possible for Gods people so to walk through the grace of God without whom we can do nothing and through whom we can do all things Phil. 4.13 that they may keep his Commandements and do them 7. It s possible also that Gods people may not walk with God in truth and with a perfect heart but that they may diversly contrarily tasually and at all adventures with God 8. There is no antecedent necessity determining us to walk or not to walk with God in the way of his Commandements 9. The Lord takes notice of the frame and disposition of our heart whether we be with him or against him and if with him whether with purpose of heart or by chance only 10. Hence we have a balast for the settlement of our fluctuating and doubtful judgements in this later part of time when so many winds of doctrine blow when so many wayes lie opposite disparate contrary one to other and we see so many walking in these opposite disparate and contrary wayes judging censuring and condemning one another stat incertus qua sit sibi nescit eundum How shall the unexperienced traveller do who sincerely would but knowes not how to hit upon that way wherein he may walk with God This hath been the case of many and possibly may yet be the condition even of some of you It was it seems the doubt which troubled some in the Prophet Jeremies dayes For thus he directs the people Jer. 6.16 Thus saith the Lord stand ye in the wayes and see and ask for the old paths where is the good way and walk therein and ye shall finde rest for your souls If the Lord point those in Jeremies dayes to an old way it must be a very old way indeed We must look for it among the paths it seems it is not a broad beaten road that broad way leads to destruction But we inquire for Gods way wherein we may walk with him to life everlasting It s found among the paths it s a narrow way And it seems there are many narrow wayes many affected and chosen strictnesses and strait wayes which are to be found in every divided judgement One or other is strict and religious in his own chosen way But are they not paths narrow paths cut out of the broad way Our search is for Gods old way his old path wherein Enoch is said to have walked with God Gen. 5.22.24 and Noah Gen. 6.9 But yet we finde not what that way was The Lord himself will teach us it Gen. 18.19 It is that which Abraham our father taught his sons to walk in the way of the Lord to do justice and judgement This is that old way wherein Abraham walked with God as himself testifies of him Gen. 26.5 Abraham obeyed my voice and kept my charge my Commandements my statutes and my lawes All other wayes they are of yesterday But we walk by faith you 'l say And did not Abraham who is the father of the faithful But we walk in love and it s an old Commandement saith S. John And did not Abraham walk in love when he kept the Commandements of God How else could he keep them Exod. 20.6 they that love me and keey my Commandements and faith works by love And by faith and love Abraham walked with God in his statutes kept his Commandements and did them And this is the way we enquired after the first we finde commended to us Gen. 18.19 and the same the last with a blessing annexed unto it Blessed are they that do his Commandements that they may have right to the tree of life and may enter in thorow the gates into the City Revel 22.14 Justly therefore are they hence reproved who walk by chance with God sometimes very hot and zealous and sometimes again as cold as in a feverish and aguish distemper unevenly and inordinately like their pulse Yea quasi aliud agentes as if the service of God and walking with him to all well pleasing were a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a business only by the bye O the preposterous heart of man how perverse and untoward is it pursuing vain and transitory things with all eagerness and earnestness neglecting and slighting things lasting and everlasting making those their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their main and principal business these their 〈◊〉
to 1 Cor. 16.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all your things be done in charity What ever the true house of Jacob doth that Hobab the love of God and man must be the doer of it otherwise they are not Israel indeed And therefore the Prophet Micha speaks of a false Israelites who devise iniquity and work evil upon their beds when the morning is light they practice it because it is in the power of their hand And they covet fields and take them by violence and houses and take them away So they oppress or defraud a man and his house even a man and his heritage Whereupon the Lord threatens an heavie judgement against Israel falsely so called Micha 2.1.6 and then adds an Epiphonema O thou that art named the house of Jacob is the Spirit of the Lord shortned Are these his doings Is the Lords hand shortned that he cannot save you from doing these things Esay 59.1 Are these his doings whose spirit ye pretend Are these things done in charity And these are the Assistants of Moses and Aaron in the numbering visiting and mustering the Armies of Israel Whence it s strongly intimated what manner of people the souldiers of Jesus Christ ought to be even such as Moses and Aaron and their Assistants were or such as their well-boding names imply and hold them forth to have been For since similitude and likeness is one main ground of love how could these choose or approve of such for the Lords Souldiers who were not in some good measure like vnto themselves Yea what wise and devout Souldier will not endeavour by such ensignes of true valour to render himself approveable It is part of the fatherly advise which S. Paul now a Veteran and an old Souldier gives to his son Timothy endure thou hardness as a good Souldier of Jesus Christ No man that warreth intangleth himself in the affairs of this life that he may please him who hath chosen him to be a souldier 2 Tim. 2.3 4. The business of Moses Aaron and their assistants was numbering mustering the Israelites The people of Israel were thrice mustered 1. In the first year after their eating the Paskal Lamb their coming out of Egypt when they were to pay every one half a Shekel for the Ransom of his soul Exod. 30.11 12. which figured our Redemption by Christ For we are not redeemed with corruptible things as silver and gold from our vain conversation received by tradition from our Fathers but by the pretious blood of Christ as of a Lamb without blemish and without spot And every one is to pay his half shekel whereby some understand Faith which yet is of no value without holiness of life and the Redemption is from the vain conversation And therefore the Apostle speaking of our Redemption through Christ exhorts us to be holy as God is holy 1 Pet. 1.15 because it is written Be ye holy for I am holy ver 16. This holiness is in part at the first when men are newly come out of Egypt as an half shekel being the holiness of obedient children ver 14. and not purified according to the purification of the Sanctuary 2 Chron. 29.18 19 20. Howbeit having kept the Passover by faith and by faith and hope passed thorow the red Sea Hebr. 11.28 29. they continue sincere in the good will figured by the unleavened bread 1 Cor. 5.8 until a greater power come that they may cleanse themselves from all filthinesse of flesh and spirit and perfect holiness in the fear of God 2 Cor. 7.1 That filthiness of flesh and that of the spirit are the two sorts of enemies against which the Israel of God is to be numbred mustered set in rank and file And the mustering in this Chapter is against the former enemies 1 Pet. 2.11 And that which we read Chap. 26. is against the later Of both the Apostle speaks Ephes 6.12 When these enemies are subdued we take possession of the eternal inheritance And therefore being mustered the third time unto these saith the Lord shall the land be divided for an inheritance Numb 26.53 According to which in that excellent hymn called Te Deum laudamus prayer is made for the Church in these words Make them to be numbred with thy Saints in glory everlasting Wherein some have thought numerari to be numbred should be read munerari to be rewarded But according to the sense given both will amount unto the same things O ye true Israelites ye who are of the Church Militant ye Males of masculine valour and prowess ye yong men who overcome the wicked one 1 John 2.13 14. Ye are the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Choise yong men chosen men of Gods Israel such as are so often mentioned in the Old and New Testament strong and able to wage the spiritual warfare fight the good fight of faith Adde unto or in your faith vertue 2 Pet. 1.5 O ye Veterans ye old souldiers of Jesus Christ who have known him from the beginning There is no limitation no stint of time for continuance in your service from twenty years old and upward or above how much above is not defined Your old age is no diminution to your strength and courage Remember what Caleb saith to Jehoshuah Chap. 14.10 11. I am this day fourscore and five years old As yet I am as strong this day as I was in the day that Moses sent me as my strength was then even so is my strength now for war to go out and to come in Caleb hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canis as being one of the Lords Dogs Psal 68.23 figuring out good will to his Lord and his righteousness as ye may read in that good old book under a new title the Treasure of the soul to the shame of those who jeer that excellent book of Tobit because mention is there made of his Dog These men know not the mysteries of God by which character the ungodly are described Wisd 2.22 Such Calebs are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secundum Cor according to the heart of God These wait upon the Lord and renew their strength Esay 40.31 as trees of righteousness Esay 61.3 for as the dayes of a tree are the dayes of Gods people Esay 65.22 which bring forth more fruit in their age Let us do so brave souldiers Let us fight the good fight of faith let us be faithful unto the death of all and every sin and the Lord of hosts will give us the Crown of life as he hath given it unto that old souldier S. Paul I have fought a good fight saith he I have finished my course I have kept the faith henceforth there is laid up for me a Crown of righteousness which the Lord the righteous Judge shall give me at that day and not to me only but to them also who love his appearing 2 Tim. 4.7 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O ye brave and valiant souldiers quit
worst The best Cauda jubetur adoleri Deo saith S. Gregory ut omne bonum quod incipimus etiam perseverantiae fine impleamus that what ever good we begin we may also fulfil with the end of perseverance The rump or tail of the Ram hath a special name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to curse which is due to the Prophet who perseveres in speaking lies Esay 9.15 The inward part that is the heart as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as also the minde and so what Hebr. 8.10 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minde that Jer. 31.33 is the inward part which may be good or evil for the good man out of the good treasure of his heart bringeth forth that which is good the evil man out of the evil treasure of his heart bringeth forth that which is evil Luke 6.45 And the like may be said of all the rest Who puts all these in the Priests hand who else but the great God as was shewen before He puts in the mans power to do good or to do evil Take notice from hence what the Wiseman saith Ecclus 15.14 God himself made man from the beginning and left him in the hand of his counsel the good and evil is put into thy power if thou wilt to keep the Commandements of God and to perform acceptable faithfulness He hath set fire and water before thee Stretch forth thine hand to whether thou wilt Before man is life and death and whether him liketh shall be given him This however Apocryphal hath prime Canonical Scripture to confirm it with a witness I call Heaven and Earth to record this day against you that I have set before you life and death blessing and cursing therefore choose life that thou and thy seed may live that thou mayest love the Lord thy God and mayest obey his voice c. Deut. 30.15.19 20. And I beseech you take notice how the Angel in Esdras interprets that place having spoken of this argument with the Angel 2 Esdr 7.1 58. then ver 59. the Angel saith This is the life whereof Moses spake unto the people while he lived saying choose thee life that thou mayest live God puts the good in special into our hand Thus to fill the hand is to give possession of the heavenly goods whereof God hath made Christ the high Priest Hebr. 9.11 and put all things into his hand and he makes his believers such when he gives them an earnest of the holy Land As when possession is given a clod of the land is given into his hand who takes possession of it Acts 20.32 Ephes 1.14 Note from hence who is the great high Priest of our profession who else but the Son of God John 3.35 The Father loved the Son and hath given all things into his hand his right hand is full of righteousness Psal 48.10 Here is the accomplishment of all the typical Priests in Christ For what was meant by the first-born Priests but Christ the first-born of every creature What was Aarons Priesthood or Melchisec's and the execution of their respective offices in expiation and intercession and manifold particulars but representations of Christ and his Priesthood and the execution thereof he was the true Aaron the Mountain of knowledge the Teaching Priest who teacheth like him The true Melchisedec Heb. 7.1.2 3. The true Eleazar Gods helper the true Abiathar that excellent Father Esay 9.6 Pater futuri seculi the Father of the after-world as Hierom turns it the everlasting Father Sadoc the righteous one Jehoshuah the Lord the Saviour the son of Jehosadac the righteous Lord Zach. 6.11 Such an high Priest becomes us to have Observe whence the true believers obtain their office of a royal Priesthood unto God Revel 1.6 Here is no man named neither Moses nor Aaron who fils the hand of the Priests it is the Lord alone who makes Priests Hence also we learn what manner of men the Evangelical Priests ought to be Clean-handed men Man us habere consummatns as one of the Ancients speaks to have perfect hands Hear what Philo Judaeus speaks to this purpose God requires of a Priest first of all a good minde holy and exercised in piety then a life adorned with good works that when he layes his hands on any he may say with a free conscience Those hands are neither corrupted with bribes nor polluted with innocent blood they have done hurt injury wounds violence to no man they have not been instruments unto any dishonest thing but have been imployed in things honest and profitable such as are approved by just honest and wise men So he 2. Axiom Wherefore was the Priests hand filled To minister in the Priests office That 's the end of his consecration And it is in the Hebrew in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators express by so many the LXX render it by one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Castellio succinctly turns all the words thus Quorum manûs ipse Sacredotio sacravit whose hands he hallowed for the Priesthood 1. Hence we may learn who they are who truly judge themselvs to be of the royal Priesthood Who but they who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made perfect or consecrated so the Apostle renders that phrase whofe hand is filled and so the LXX express it who stand complete in all the will of God And having done their own work are ready to offer something up for others as prayers intercessions giving of thanks c. Such were they who stood idle in the market place They had done their own work For shall wee think they were a company of Circumforanei a sort of lazy fellons such as are often in our markets Our Lard entertaines no such into his service 2. Hence it appears that no man taketh this honour to himself Hebr. 5. That is that no man ought to take in hand the Priests office unless it be first put into his hand by the Lord. This justly reproves those who do involare violently take unto themselves the Priesthood who assume and arrogate that office to themselves by their own private that is no â—â—â—â—ority under pretence of gifted men who boast of a false gift whereas indeed God hath not filled their hand with any such gift but they have gotten it by a kinde of Legier de main they have taken it to themselves by Brachygraphy or Short-hand and so by a competent measure of boldness intrude into the Priests office and into the things which they have not seen vainly puft up by their fleshly minde Col. 2. Nor yet do I here confine the gifts of God unto mans approbation or ordination Surely the Lord may fill whose hand he will speak by whom he will as he is said to speak not only by the mouth as Acts 1.16 3.18 but also by the hand of his Prophets as by the hand of Moses Numb 4.37 by the hand of Abijah 2 Chron. 10.15 and many the
For si bonus est insons contrarias malus est sons Auson So that Sons is an evil man from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebellious against God and man Or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 odious hateful to God and man and to himself also If we consider the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred here to be guilty which from its affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports an horror and abominatiou as from blasting and as it were a lovely and desolate estate such as needs must the guilty mans be who is broken off from the society with God and man So that to be so guilty to be in fear and horrour after committing some of all the sins of man to trespass a trespass against the Lord to be so guilty its a duty an obligation that lies upon the sinner as in the day of expiations the people are commanded to afflict their souls Levit. 16.29 under penalty of being cut off Levit. 23.29 And such a duty it is as the Lord expects Hos 5.15 I will go and return to my place until they acknowledge their offence Hos 5. Ve 15. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until they be guilty Dones deficiant as Pagnin turns the word until they fail faint and quail in their courage till fear and horrour overtake them and so the words following sound Until they be guilty and seek my face in their affliction or strait 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto them they will seek me early Such a desolate state sin committed against God and man the sinner through mercy is disposed unto Lam. 3.28 29 30. He sits alone and keeps silence because he hath born the yoke upon him He putteth his mouth in the dust if so be there may be hope He giveth his cheek to him that smiteth him he is filled with reproach Such an abased condition the Lord requires toward repentance remission of sin and expiation of it 2 Chron. 7.14 It my people upon whom my Name is called shall humble themselves and pray and seek my face and turn from their evil wayes then will I hear from heaven c. If we consider this well what it is to be guilty and how it follows upon sin committed against God and man we cannot but wonder at an impudent and daring generation who have on their souls an heavie load of guilt yet beat it lightly at least with pretence of much innocency Spem vultu simulat premit alâ—o corde dolorem Confident in face but full sad in heart Nil conscire sibi nullâ pallescere culpâ Own 's no guilt to himself appall'd at no fault Yea with great boldness they intrude into the Congregation of Saints as if they were of their communion The Lord himself seems to marvel at the peoples impudence Jer. 7.8 9 10. Jer. 7. ver 8 9 10. Behold ye trust in lying words that cannot profit Will ye steal murder and commit adultery and swear falsly and come and stand before me in this house which is called by my Name and say we are delivered to do all those abominations as if they should say we come into the Temple to thank God for the success of our sins or to pray for help to do them or we are free'd or redeem'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to commit these abominations And truly its wonderful that the just God shewes not some notable example upon such hypocrites He hath so done as appears by what the Wiseman speaks Ecclus 1.29 30. Be not an hypocrite in the sight of men and take good heed to what thou speakest Exalt not thy self lest thou fall and bring dishonour upon thy soul and so God discover thy secrets and cast thee down in the midst of the Congregation because thou camest not in truth to the fear of the Lord but thy heart is full of deceit Hence it followes that the man hath in himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Judicatory a Tribunal where he judges or may judge himself 1 Cor. 11. Judge your selves c. accuse or condemn himself Rom. 2. According to which a man is said to be worsted in his cause 1 Cor. 6.7 This is utterly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 6. ver 7. a fault among you that ye go to law one with another it is a worsting as when a man does causa cadere lose his suit According to which a man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-judged and condemned Tit. 3.11 according to which a man being self-judged self-worsted self-condemned he is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-tormentor yea too often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-executioner Take notice hence how partial men are unto themselves they will not own their own guilt Achan took Josh 7. And Micha took Judg. 17.2 Neither of them stole And the Civil Law calls stoln goods Res amotae things put out of their place The figures Euphemismus and Charientismus whereby graceful names are put upon dishonest and soul actions are of notable uss in these evil dayes Which may discover the egregious folly of many vain men who go about to silence the clamour of their guilty conscience with a noyse of Musitians Alas to what purpose are the Minstrels when the Damsel is dead Matth. 9.23 Or who put themselves into merry company of some Buffoons who may jeast away their sorrow Or else they get them among their associates and carnal friends perhaps as deep in guilt as themselves and there they hope to drive away their guilt with a Club or play it away at Cards or Dice Or else they get into the countrey and hope to run away from their pursuing guilt But evil hunts the wicked man to overthrow him Psal 140.11 haeret lateri lethalis arundo Alas These and such shifts as these are but like the skinning over of a festred wound It will break out again And when men have used all their arts and policies to hide themselves from their guilt their sin will at length finde them out Mystice We read Verse 5. that the Lord spake unto Moses This form of words so often iterated are not vainly to be neglected like Homers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor to be understood onely according to the dulness and incapableness of the hearer but according to the Majesty of him who so speaks For the Lord Jesus tels us that God is a Spirit John 4.24 And the Apostle The Lord is a Spirit 2 Cor. 3.17 And therefore what he speaks must be spiritually understood Yea it is not only spiritual but even Spirit it self The Lord Jesus John 6. when he had in mystical words delivered at large the secret of his body and blood some who were fleshly minded said How can this man give us his flesh to eat My words saith our Lord are spirit and they are life And whereas the words before us are a part of the Moral Law and belong to the eighth Commandement Thou shalt
not steal Exod. 20. S. Paul tels us that the Law is spiritual Rom. 7.14 and therefore it hath a spiritual understanding These words therefore have their mystical meaning hinted in divers parts of the text both in the supposition of the crime and guilt and in the imposition of penalty expiation of the trespass and reconciliation of the trespassers Any of all the sins of man committed involves and implyes the trespassing a trespass against the Lord. Wherein this trespass consists will appear if we compare the parallel Scripture Levit. 6.2 3. If a soul sin and trespass a trespass against the Lord Levit. 6. ver 23. and lie unto his neighbour in that which was delivered to him to keep c. This supposition seemed strange to one of the most pious and learned Fathers That there should be any soul found guilty of these or any such crimes among the people of God Absit hoc ab Ecclesia Dei and again Absit absit inquam ut haec ego de aliquo fidelium sentiam Far be it far be it I say that I should believe these things to be spoken of the Church of God Yea saith he I dare confidently affirm of you that ye have not so learned Christ would God I could as truly say the same of the present Church of Christ Wherefore since those enormities concern'd not the Church of Christ according to the letter that holy Father applyed that law spiritually to the Church And let us inquire what is the Depositum that which is delivered to be kept Surely the Lord hath delivered unto every one of us a depositum somewhat he has committed to every one of our charge to be kept even our pretious soul and body and the image of our God imprinted in it and stampt upon it as his coyn his money to be imployed to our Masters use Most certain it is thou hast received this thy Lords money the image and superscription of thy God without blemish no way adulterate not at all abased For nothing can proceed from the most holy God which is not holy This image this depositum this pledge must be restored unto thy God intire in specie there is no recompense to be made in value for it it self must be restored unto God If therefore thou be holy as he is holy 1 Pet. 1.15 If pure as he is pure 1 John 3.3 If perfect as he is perfect Matth. 5. If merciful as he is merciful thou bearest his image the image of the heavenly 1 Cor. 15.49 These all these are in thy God by nature and all these are in his image which is to be imitated and drawn out in thee and restor'd intirely to him as thou receivedst them If these be in thee happy thrice happy thou This was that pledge which S. Paul gave Timothy a charge to keep 2 Tim. 1.14 O Timothy that good thing committed to thee keep by the holy Ghost which dwelleth in us But if now we have imbezill'd our Lords money if we have been unholy and prophane if impure and unclean if unmerciful and cruel if we deride as many do the perfect life and jeer it out of the Church as an impossible thing thou hast wasted thy Lords money thou hast spent thy fathers substance thou hast defaced the image of thy God thou hast adulterated his coin and thus thou hast lyed and denied that good thing committed to thy charge and hast the Devils image minted and imprinted on thy soul 2. We read of fraudulent dealing in fellowship Lev. 6.2 What fellowship what partnership is this Does not the Apostle say If there be any fellowship of the spirit Phil. 2.1 This fellowship of the spirit cannot be without fellowship with the Father and his Son Jesus Christ which S. John and his fellow Apostles had 1 John 1.3 And S. Peter we are made partakers saith he of the Divine Nature having escaped the corruption that is in the world through lust 2 Pet. 1.4 Since therefore so blessed a fellowship is vouchsafed unto us even a fellowship with the Father and with his Son Jesus Christ and with the holy Spirit if we be partakers of the Divine Nature O how careful how watchful ought we to be lest by our unfaithfulness we deny that blessed society It is denied in works not in words only Tit. 1.16 For what fellowship hath righteousness with unrighteousness what communion hath light with darkness 3. The Lord discovers another trespass Levit. 6. ver 2. taking away a thing by violence or by putting of the hand as in the marg If we render that place word for word it sounds thus If a soul sin and trespass a trespass against the Lord in putting of the hand or in rapine or hath oppressed his neighbour by violence or fraud For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both 1. To over-power one by forg'd cavillation Jer. 7.6 Mich. 2.2 2. To deceive and circumvent by fraud Mal. 3.5 Where the Translators put oppress in the Text and defraud in the Margent as they might have done here implying that the word hath both significations Where they quite leave out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to take away by open violence For what they turn taking away by violence they otherwise render in the margent putting of the hand What they adde or hath deceived answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as hath been shewen so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by rapine is quite left out and not translated By putting of the hand may be implyed â—imming and pilfering and such like close theeving where by a kinde of Legrer de main men steal the word one from another whereof the Prophet speaks Ver. 23.30 By rapine is understood open force and violence whereby men forcibly take to themselves all the promises of God which belong not unto them and thereby lay violent hands upon the kingdom of God before John Baptists day dawns unto them Mat. 11.13 Of both these the Prophet speaks Hos 7.1 The thief comes in and the troop of robbers spoyleth without And our Lord He that entreth not by the door even the death and life of Christ into the sheepfold but climbeth up some other way the same is a thief and a robber John 10.1 Where the old English Manuscript renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a night-thief and a day-thief Hitherto we have had the supposition of a crime and the guilt of it Come we now to the Lords imposition of a penalty and the means of expiation of the sin and reconciliation with the parties wronged which are literally in this order man and God himself and accordingly he ordains the means The penalty and means of reconciliation unto man is two fold Confession and Restitation Confession is here injoyned by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Verb in the reciprocal form then they shall confess themselves which is an inward and reflex confession of the heart Confitebuntur se so Pagnin
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
at sixty years yea at sixty three years of age after nine climactericals when old age it self begins to be burden enough Provision was made for the Levite now super-annuated under the Law And did the Lord wholly neglect his Evangelical Levites when their strength faileth them Surely no Liberal maintenance was provided for them whereby their old age might be cherished after their hard duty performed But when the Gospell Levites made the people stumble at Gods Law as impossible to be kept or which amounts to the like not belonging to those under the Gospel when they corrupted the covenant of Levi Mal. 2.8 when the people enlarged their desire like hell Habak 2.5 The Levite now past his labour is as much regarded as an old Horse which hath ease and rest only when he is dead But this is a remediless complaint when what was provided and consecrated unto the support of the aged Levites is diverted unto other and those to speak most sparingly whrse ends May not the consideration of this shame us who pretend our selves to be spiritual Levites such as cleave unto the Lord they are the true Levites yet spend our strength and chief time of our strength from twenty five till fifty years of age may I not say of some till sixty yea seventy years of age and upward in the war of their members following their fleshly lusts which fight against their souls Be we rather exhorted to hasten the coming of the fiftieth year that year of release from our hard duty and service That acceptable year of the Lord that day of the Lord whose approach we must hasten 2 Pet. 3. v. 12. Hasten the comming of the day of God So Erasmus renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3.12 Accelerantes adventum hastening the coming or presence of that day of God It s an expression somewhat strange for we rather wish Phosphore redde diem that the time were come then that we should come to the time or day Indeed that day of the Lord is alwayes ready and would shine unto us but we interpose our clouds or mists and darkness of our sins between it and us We draw our selves in a boat with cords to the shore when the shore seems to come unto us And so it is when we are drawn by the cords of love unto that day of our God and the Lord is drawn by his love toward us as when the Prodigal son returned his father saw him a far off ran unto him and kissed him Thus the Lord meeteth him who rejoyceth and worketh righteousness Esay 64.5 But when the Levites strength is spent in warring the warfare of the Lord must the Levites then be idle Surely no they must now minister There is no part of time that wholly exempts any man from serving God If the enemies be subdued in the spiritual warfare being delivered out of the hands of our enemies we must serve him in holiness and righteousness all the dayes of our life As for the two following divine sentences 3. That the Levites must minister 4. Not serve but minister I have noted somewhat that may give light unto them on Gen. 39.4 upon the Translators mistake there which I shall not here repeat Let the children of Israel also keep the Passeover at his appointed season Numb 9. v. 2 3. in the fourteenth day of this moneth at even ye shall keep it in his appointed season according to all the rites of it and according to all the ceremonies thereof shall ye keep it These words contain the Law touching the due observation of the Passeover to be kept in the due time appointed for it and according to the manner prescribed of keeping it But special charge is given concerning the time which is twice mentioned in his appointed season and again in his appointed season Why then do our Translators point us to one evening when the Scripture tels us of two evenings and mentions them precisely both here and Exod. 12.6 And appoints the set time when the Passover must be killed and the Feast kept viz. between the two evenings It is true that secundùm idolum fori according to our common notion we know but one evening in one day and that about Sun-setting whence our English word evening is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bed because the evening or eventide is Bed-time But it s reasonable yea necessary that our notions be conformed unto the Scriptures expressions not that we should force the Scriptures to our notions For our understandings wills affections actions life and manners are all of them to be shaped and fashioned according to the Canon and rule of the Word the Word is not to be formed or modeled according to our understandings wills affections life and maners It was a foul oversight of the Translators to render these words Rom. 6. v. 17. Rom. 6.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But ye have obeyed that form of doctrine which was delivered you whereas the words sound thus But ye have obeyed that form of doctrine unto which ye were delivered This they acknowledge to be the sense of the Greek text which yet they cast into the margent Where this true translation and many other more agreeable to the Original then what they put in the text are utterly lost in all our English manual Pocket Bibles But come we to our two Evenings whereof the one is the declination of the Sun from the Noon-point the other is the setting of the Sun And therefore the Chald. Par. renders between the two Evenings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as he is translated ad vesperam toward the evening but between two Suns viz. the declining and setting Sun The LXX therefore hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward the Evening And that this was the preceise time of killing the Passover Josephus testifies Antiq. lib. 16. cap. 10. And Solomon Jarchi and from them Cajetan and others The reason of this exact observation of time for the killing of the Passover was that there might be a due correspondence between the type and the truth between the slaying of the Passover and the crucifying of Christ who is our Passover 1 Cor. 5.7 For whereas the Jewes divided their day into twelve hours which they made longer or shorter according to the divers parts of the year so saith our Lord Are there not welve hours in the day John 11.9 at the third hour that is our nine a clock in the morning they offered up the Morning Sacrifice a perfect Lamb and betwetn the two Evenings about our three a clock after noon they offered up the Evening Sacrifice Exod. 29.38.39 Numb 28.3 This is the offering made by fire which ye shall offer unto the Lord two Lambs of the first year perfect in a day for a continual burnt offering the one Lamb shalt thou offer in the morning and the other Lamb shalt thou offer between the two Evenings These things befel that people in figure and were written
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
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
for whereof we have already the present substance But many men are lulled into a carnall security out of a supposed Assurance which they ground upon an empty â—aith which will deceive them in the end when it will be too late to remedy it or prevent it Hence it is that what ever their sins are yoâ— they hold fast their Assurance so that by no meanes they will depart from that And to this end all things are laid and the Scripture is made to speak to their Security so that if they believe they shall then certainly inherit the Land And is not that true that if we believe we shall be saved Mar. 16. and so inherit the land Yes no doubt But what kind of Belief is this Surely no other than the obedience of faith Obj. But is it not said Joh. 3.18 He that believeth on him is not condemned but he that believeth not is condemned already c. So ver 36. He that believeth on the Son hath the everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him Yea Hebr. 3.18.19 To whom sware he that they should not enter into his rest but to those who believed not So we see that they could not enter in because of unbelief These are Scriptures which mainly fortify mens imaginations and strengthen their Assurance This is a subtill Stratagem of Satan like a Stratagem in war wherein men can erre but once that irrecoverably To discover this we must know that these testimonies of Scripture are all misunderstood As to the first Joh. 3.18 He that believeth on him is not condemned John 3. v. 18. but he that believeth not is condemned already What other belief is this but obedience of faith This will be cleared out of the next words opposite unto these But he that believeth not c. and who that is appears by the condemnation for unbelief because men love darkness more then light because their works are evill and he that doth evill hateth the light The other two Scriptures are mis-translated to serve their turn 1. Joh. 3.36 He that believeth on the son hath the everlasting life John 3. v. 36. what faith or belief is this on the Son but the obedience of faith â— as it s clear by the context with the next words but he who believeth not the Son the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he who is disobedient to the Son he who disobeyes the Son shall not see life but the wrath of God abideth on him And as far from their purpose is the third testimony Hebr. 3. v. 18 19. Hebr. 3.18.19 To whom sware he that they should not enter into his rest but to those who believed not The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to those who were not obedient and therefore so we must understand the next words So we see they could not enter in because of unbelief that is disobedience as the former words declare The Lord foresaw and fore shewed in type how presumptuous and vainly credulous men would be in these last dayes Ezech. 33.24 Son of man saith the Lord they that inhabit those wasts of the Land of Israel speak saying Abraham was one and he inherited the Land but we are many the Land is given us for an inheritance Wherefore say unto them thus saith the Lord ye eat with the blood and lift up your eyes toward your idols and shed blood And shall yet inherit the Land Ye stand upon your sword â—e work abomination and ye defile every one his neighbours wife And shall ye possess the Land These men claimed inheritance of the holy land under Abraham even as many at this day under pretence of Abrahams faith claim the eternal inheritance But it s quite forgotten what the Lord said to like pretenders who said Abraham is our father John 8.39 Jesus saith unto them if ye were Abrahams children ye would do the works of Abraham but now ye seek to kill me a man that hath told you the truth which I have heard of God this did not Abraham Ye do the deeds of your father and ver 44. ye are of your father the Devil and the lusts of your father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have a will or lust to do Do we not read expresly 1 Cor. 6.9 10. Know ye not that the unrighteous shall not inherit the kingdom of God Herein men are wont much to deceive themselves therefore the Apostle warns us Be not deceived Neither fornicators nor idolaters nor adulterers nor effeminate nor abusers of themselves with mankinde nor thieves nor covetous nor drunkards nor revilers nor extortioners shall inherit the kingdom of God And therefore this kingdom figured by the holy land cannot be inherited unless first we drive out these inhabitants of it And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to inherit signifies also to dis-inherit and drive out as often Deut. 9. and elsewhere As for positive qualifications rendring us fit to inherit the land I shall name no other then such as offer themselves in the example of Caleb and his seed Remember what means he used to ingratiate himself with the Lord Paramount 1. He was dear to Jehoshua We read them often joyned together Jehoshua and Caleb 2. The Lord stiles him his servant 3. He had another a new spirit the spirit of faith 4. He fulfilled the Lords will after him of all which I have spoken Caleb also had his seed Iru that name imports watchfulness against the temptations of the enemy A duty which concernes us all what I say unto you I say unto all watch And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as much Be watchful and good reason S. Peter addes for your adversary the Devil as a roaring Lion goes about seeking whom he may drink up 1 Pet. 5.8 9. 1 Pet. 5.8 9. It concernes us therefore to be strong in the faith and to rowze the Lion of the Tribe of Judah Calebs Tribe and to implore his aid his watchfulness over us The Lion is so watchful that he never fully shuts his eyes The keeper of Israel neither slumbers nor sleeps A watchful Counsellour is so described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A wise Counsellour must not sleep all night The Lion also is as strong as vigilant that 's another son of Caleb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elah that is strong as an Oak So strong was Caleb Josh 14.10 11. Calebs third son was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beautiful decent and comely as Solomon reckons the Lion among the comely walkers Prov. 30.29 O that we were so qualified for the inheriting of the holy land O that we were so adjoyned unto the true Jehoshua that we were such servants of the Lord that we had that other that new spirit that spirit of faith and valour like that of Caleb that we fulfilled the Lords will after him O that we were such a seed of Caleb so watchful so
is the chief and principal men Numb 13.3 3. The peoples designe was to expel the present inhabitants out of the land a difficult work and therefore not rashly to be undertaken but with industries Prov. 20.18 with good advice Prov. 20. v. 18. or rather as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies with subtilties and industries make war 4. Beside the Lord out of confidence that the goodness of the land would answer his testimony given concerning it and would satisfie their most curious inquisition and search of it he yielded to their importunity and ordered the searching of it All which howsoever most true yet hereby the Lord approves not of their searching the land but in these words tacitly reproves them for their searching of it Does the Lord blame them for searching the Land Does not he himself appoint Moses to send men and direct him who they should be Num. 13.2 It is true but the Original of this search was the peoples curiosity and their prying and searching providence Deut. 1.22 Unto which notwithstanding the Lord condescended out of security and confidence that the Land would prove worthy their approbation Thus the Lord condescended unto the peoples desires of making themselves a King though he gave them that King in his wrath Hos 13.11 So here its evident that the Lord layes some blame upon the people for searching the Land For the onely wise God look'd throw all their pretences upon the true reason why they searched the Land 1. They had a longing desire to return back into Egypt as more then once they discovered and they hoped by this meanes to find occasion to revolt as the event proved Num. 14.1 2 3 4. 2. Though they might like the holy Land well yet not upon termes of fighting for it But so much for the literall meaning of these words Mystice There is a land which all men ought to search who intend to travel thither even the land of Righteousness and uprightness Psal 143.10 Thy land O Immanuel Esay 8.8 The good land which the meek shall inherit Matth. 5.5 Wherein their dayes shall be long who honour their parents Yea the Lord himself is that land Esay 33.21 a place of broad rivers and streames in which the trees of righteousness are planted Psal 1.3 There are also who search that land even the holy Prophets who have inquired and searched diligently who prophesied of the grace that should come unto us 1 Pet. 1.10 This land is best searched by travailing in it as the spies knew the land by their travaills and reported what they had seen And as the holy land is a Spiritual land so must the searching of it be spiritual The inhabitants of it who hold possession of it against us are many The Hittite who does what good he does out of Servile fear as Simon was compelled to bear the cross otherwise he had not born it He is like the Horse and Mule without understanding whose mouth must be held with bit and bridle lest they come neer unto thee Psal 32. The Girgashite differs litle from a stranger unto God onely some assumed showes of holyness he has like those Mark 7.3.8 of the Pharisees and all the Jewes whose art of seeming our Lord discovers well hath Esaias prophesied of you Hypocrites This people honoureth me with their lips but their heart is far from me Howbeit in vain do they worship me teaching for doctrins the Commandements of men c. For ye lay aside the commandements of God that ye may keep your own tradition Neer to these dwels the Amorite Locutuleius a religious pratler who talks much of God and is exceeding mouth-holy God and goodness is neer to their mouth but far from their reins Unto such a wicked one saith God what is it unto thee to declare my statutes Psal 50. v. 16 17. and that thou takest my covenant upon thy mouth But thou hatest discipline or chastisement and hast cast my words behinde thee The next neighbour to the Amorite is the Canaanite who what good he does he does it for reward Such are Curvae in terras animae coelestium inanes crooked souls bowed down to the earth and void of heavenly things such as look only after their gain whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Merchant Hos 12 7. Of such the Lord saith they have their reward Matth. 6.2.5 And which of you shutteth the dores for nothing Malac. 1.10 The next is the Perizite Qui sine muris habitat a negligent a careless nation like the people of Laish Judges 18.27 Laish prefiguring the roaring Lion that strong one keeping his palace when all his goods are in peace till a stronger one comes when they say peace then comes Dan the judgement The Hivite who boasts of a false gift a pretending gifted man The Jebusite who by Apostasie or spiritual pride treads all under his feet even Christ himself Hebr. 10.29 Such inhabitants keep possession of the land which it 's much to be feared we shall finde if we seek them in our selves And let us be exhorted so to do the land is worth our search But who believes the true spies who assure us that the land is a good land and that we are well able to overcome it O how incredulous how unbelieving men are in the testimonies of the most true and faithfull God and his witnesses He tells his people that he had espied them out a land flowing with milk and honey the glory of all lands Ezech. 20.6 His witnesses tell us that its a good land and we are well able to subdue the inhabitants But who believes them Nay they bid stone such with stones Num. 14.10 Yet take heed of condemning these lest thou thy self be found guilty of the same thing One of his witnesses assures thee that the Lord hath shewed thee O man what is good Mic. 6. v. 8. and what doth the Lord require of thee but to do justly and to love mercy and to humble thy self to walk with thy God Mich. 6.8 And another that the kingdom of God is not meat and drink but righteousness and peace and joy in the holy Ghost for he that in these things serveth Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 14. v. 18. well-pleasing to God and approved of men Rom. 14.17.18 These and such as these divine testimonies the Lord seals unto us and perswades our hearts that these and the like sayings are faithfull and true Yet who so far believes these testimonies of the true and faithfull God as to be obedient unto him and do them So that the Lord complaines Num. 14.11 How long will it be yer they believe me and his witnesses Esay 53.1 Who hath believed our report or our hearing which we have heard of God and to whom is the Arm strength Christ of the Lord revealed Yea though men search the land yet it is as it were by a Map by reading of it they scarce travail one step toward it
John 5. v. 39 40. As the learned Scribes could tell where Christ should be born but themselves went not forth Matth. 2. Ye search the Scriptures c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word appears by the context to be Indicative not Imperative but ye will not come unto me that is believe in me that ye might have life John 5.39 40. Signe The way lies Southward toward the perfect day Numb 14.17 Who will believe that we travail thitherward when our faces are toward the North and the dark land As for means conducing hereunto the Spies who searched the land went from the Wilderness of Zin to Rehob that is from the bushy and thorny way to largeness and latitude v. 21. That no doubt is the way through straits and difficulties We went through fire and water say such travailers and thou broughtest us to a â—arge place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place of refreshment Psal 66.12 that 's meant by Rehob here 2 Esdr 7.7 Therefore Rehob was the inheritance of the Tribe of Asher Josh 19.24.28 Judges 1.31 that is bliss and happiness as Asher signifies The afflictions and sufferings of Christ must precede our salvation by Christ 2 Cor. 1.5 6. through the narrow to the broad God shewes the worst first Cut off the right hand c. Strait is the gate and narrow is the way c. The common method of the world is quite otherwise whereby we are first assured of life salvation the holy land and then commanded to perform these hard duties afterward 2. They shall bear their iniquityes the word we turn iniquity is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is commonly here understood Metonymically as the effect put for the cause But I see no reason but hereby we may understand the iniquity it self or the guilt of it For howsoever the Lord at the intercession of Moses had remitted the everlasting punishment Num. 14.20 Yet might they be made to feel the burden of their sin according as the Lord threatens in my text And Num. 27.3 The daughters of Zelophe had though they acquit their father of the conspiracy of Korah yet they confess that he died in the wilderness and died in his own sin He bare his iniquity according to Gods sentence in the text although I deny not but that the Metonymical meaning also hath place here when they are said to bear their iniquity in that their carkasses fell in the wilderness Hebr. 3.17 3. According to the dayes wherein they searched the land even fourty dayes each day for a year they shall bear their iniquities even fourty years The reason of this seeming great excess of punishment is because sin is not to be looked at according to the time wherein it is acted but 1. According to the person offended 2. According to the holy and just law violated and the just penalty of that law 3. According to the means of grace offered whereby the sin might have been avoided 4. According to the obligation of the person offending The Lord proportions and measures out the punishments of sin according to the nature extent and degree of continuance in sin Thus he dealt with Tyre and Sidon with Sodom and Gomorrha and with his own people The most just and merciful God in his punishments usually goes less and not to the full extent of his threatnings Chronologers who have exactly counted the years of Israels punishment in the Wilderness they finde it to fall short some moneths of full fourty years And the holy people who ought to be like their God being commanded not to exceed fourty stripes for the greatest fault Deut. 25.3 They Commonly out of equity remitted at least one St. Paul among his sufferings testifies this practice of the Jewes 2 Cor. 11.24 But in bestowing of rewards the mercifull God usually exceeds his promises Esay 35. Where the Lord foretells what miracles the Son of God should work in the dayes of his flesh we read not of casting out Devills nor curing the lepers both which we read frequently done by him The Lord promised David that after he should sleep with his fathers his Son should sit upon his throne but he brought that to pass while David was yet a live and his eyes seeing it 1. Hence it appears that the sin of a day may bring on us a years punishment yea many years yea an eternity if not timely repented of and forsaken 2. The quadragesima of sin may bring a quadringentessimum yea a seculum yea a seculum seculorum of Judgement 3. Hence it followes that there is an everlasting punishment remaining for incorrigible and impenitent disobedient men This is evident from hence because the Lord remitted and pardoned this people their sin as appears Num. 14. ver 20. Yet here the Lord denounceth a punishment against the same sinners 4. It s clear therefore that when God hath forgiven sin as to the everlasting punishment He may and often doth reserve a temporall This is evident as out of the text so by Nahans transactions with David 2 Sam. 12. And the reason is because there is no sin unles timely repented of but its deadly So saith the Lord Jer. 46.28 I will chastise thee in measure and not leave thee wholly unpunished 1. By this means he works further repentance and humiliation in the party sinning 2. It renders the sinner more cautious and wary for the time to come because the rod of Gods correction is upon him 3. It declares that there is a God that judgeth the earth Psal 58.11 4. It is for example unto others that they may hear and fear and do no more wickedly 5. We learn hence that the Purgatory and temporal punishment for sin may be safely admitted in this life 6. Hence its evident that some are judged here that they may not perish with the world 1 Cor. 11. for the destruction of the flesh that the spirit may be saved in the day of the Lord. 1. This reproves their erroneous judgement who think that because God punishes men here a long time therefore he will punish them for ever 2. Those who conclude that they may sin impunè because they see no hurt come of it for the present It s impossible but that they should be punished for it either temporally or eternally 4. The Lord saith to his people in covenant with him ye shall know my breach of promise The words thus translated contain in them these two I cannot call them divine truths but false Axioms 1. The Lord breaks his covenant and promise 2. The Lord will make his people in covenant with him know his breach of promise or covenant Both which as they are most false and absurd so must this translation be which contains them both to say the best of it be most absurd and false These words are variously rendred by divers Translators The Vulg. Lat. and Pagnin turns them thus Cognoscetis ultionem meam my vengeance Munster Irritationem meam my provocation Vatablus and the
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
from the face of the North which they turn towards the North and the Lord saith out of the North evil shall break forth upon all the inhabitants of the land If the face of the Pot figuring the evil be toward the North how can it come from the face of the North from which it is turned By reason of this judgement threatned to be speedily executed on all every person who should dare intrude into the Priests office which was afterward accordingly executed upon King Vzziah 2 Chron. 26.18 19. the sons of Israel cry out Behold we die we perish we all perish whosoever cometh any thing neer unto the Tabernacle of the Lord shall die Shall we be consumed with dying For which the Lord provides a remedy in the following Chapter Numb 18.1 7. This may justly terrifie all ungodly men from invading the office of the Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Procul O procul este profani Hence hence ye profane rout Hereby the Lord declares the confirmation of the Priesthood unto the Tribe of Levi that is unto those who cleave unto him by faith and love of what Tribe soever otherwise they are And this might be intimated by the scattering of the Levites among all the Tribes as common to them all Gen. 49.7 Numb 35. And therefore all those whom the great high Priest the Prince of the Kings of the Earth hath loved and washed from their sins in his blood he hath made Kings and Priests unto God even his Father Revel 1.5 6. And therefore this business concerns thee and me and whoever are believers and lovers of our God For such as these are an holy Priesthood yea a Kingly Priesthood 1 Pet. 2.5.9 Let us begin betimes as the Almond tree first flourisheth and ever continue in our growth as that tree last sheds her leaves saith the Naturalist a figure of the dignity and duration of the spiritual Priesthood saith Philo Judaeus Let us not be too slow too tardy lest judgement hasten Remember whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Almond tree hath the name Jer. 1.11 12. Let us not continue still in the bud in the word of the beginning of Christ O ye trees of righteousness Esay 61.3 as the Apostle speaks Hebr. 6.1 but let us go on to perfection budding and flourishing and bringing forth ripe fruit even the fruits of righteousness which are by Jesus Christ to the glory and praise of God Gen. 47. v. 10. Phil. 1.11 The Almonds are reckond by Jacob among the best fruits of the land which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 songs of praise For such fruits of the holy Spirit most praise God He who offereth these he honoureth God Psal 50.23 and 63.4 And hereby we finde acceptance with the true Joseph What though we seem to our selves dry and barren and without sap of grace as he saith of his staff 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It shall never bring forth leaves and boughes nor shall it ever flourish more Alas can these dry bones live Can a Virgin the signe of barrenness bring forth a son With God all things are possible Lord be it unto me according to thy word Luke 1.38 Gal. 4.19 All things are possible to him that believeth and now is our salvation neerer then when we believed Rom. 13.11 By faith and love we are engraffed into the true Almond tree as the Apostle by like reason speaks of insition into the good Olive tree Rom. 11. There is as well a growth into Christ Ephes 4.15 Grow up into him in all things as a growth in him 2 Pet. 3.18 2 Pet. 3. v. 18. Grow in grace and in the knowledge of our Lord and Saviour Jesus Christ to him be glory both now and for ever Or rather according to the Greek text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulg. Lat. in diem aeternitatis unto the day of eternity Amen All the best of the Oyl Numb 18. v. 12. and all the best of the Wine and of the Wheat the first fruits of them which they shall offer unto the Lord them have I given thee These words contain part of the Priests portion Against this translation lies some exception For as for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Translators turn the best of the Oyl and the best of the Wine the word doth not signifie the best but the fat And although nor Oyl nor Wine nor Wheat according to our English idiom and property of speech can be said to be fat or to have fat in them which we rather appropriate unto flesh yet is there in all these a kinde of lentor unctuosity and clammy substance which may be said in a large notion to be the fat of all these Nor is the earth properly fat yet they make no scruple to translate the fatness of the earth Gen. 27.28 and the fat of the land of Egypt Gen. 45.18 Nor hath Wheat either fat or kidneys yet they doubted not though Pagnin did who rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kidneys Granorum Granes to turn those words Deut. 32.14 The fat of the kidneys of wheat And what though the Targum here turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ver 29. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bonum or optimum the good or the best Ours profess to write a translation not a Paraphrase Nor yet will I deny but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may very well explain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 since what is called the good of the land is presently called the fat of it Genesis 45.18 Only it had been to be wished they had herein followed most other translations especially the Bishops Bible which hath fat in the text and the chiefest and best in the margent Whereas on the contrary ours put the exposition the best in the text and fat the proper meaning of the word as very often elsewhere they cast into the margent 〈◊〉 for other two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its true they are of general use yet 1. the former signifies rather new oyl and that which is new drawen from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luxit splenduit to shine from the clearness and brightness of it But 2. as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 however sometime rendred generally wine yet properly it notes new wine and most Translators so render it in this place So Luther Most so Piscator and all the Low Dutch Translations also the Spanish French and Italian Bibles Castellio also Vatablus Munster and Tremellius and the Tigurin Bible But herein our Translators are the more excusable because they had not any one old English translation whom they might have followed so far as I have yet seen 3. Howbeit it were to be wished that this difference were observed between the new and the old oyl and wine otherwise how shall we distinguish them in our English when they differ in the Hebrew as Prov. 21.17 He that loveth 〈◊〉
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
the Latin Antequam Abraham fieret before Abraham was made or born I am not I was The former before Abraham was it notes a temporary being I am signifies the eternal being proper to God alone signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods proper name a being without beginning or end and best signified by the present I am And so the Jews understood him Thus oftentimes Christ makes known his eternal being by I am though our Translators obscure it by turning the words otherwise This eternal being this light this day of the Lord Abraham saw and rejoyced This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Lords day wherein S. John the Divine was Revel 1.10 This is the day which the Lord hath made Psal 118.24 we will rejoyce and be glad in it he hath made and honoured this day above all other as he is understood to have made Moses and Aaron 1 Sam. 12.6 Thus he made twelve Mark 3.14 he advanced them and preferred them before all others And thus the Lord made the eighth day The eighth day supposeth all the other seven preceding And since Non pervenitur ab extremo ad extremum nisi per medium nor can we come to the eighth but by the intermediate seven dayes Let us therefore enquire into the seven dayes preceding which may be some wayes helpful towards our attainment unto the eighth day Whereas therefore our unregenerate estate is compared to darkness wherein we walk not knowing whither we go of which the Apostle Rom. 1.21 They became vain in their imaginations and their foolish heart was darkned and Ephes 4.17 18. Acts 28.26 27. Hearing ye shall hear and not understand that the true light the day of the Lord may shine unto us Let us consider these dayes 1. With reference to Gods creation and according to their mysterie and 2. More plainly and in relation to our duty The number of six is the first perfect number because it results and ariseth from the combinations of the parts one two and three Whence the Pythagoreans call it Gamon the number of Mariage because the parties joyned one to other beget the whole number The parts also multiplyed one by other produce the same As six times one thrice two twice three A number fit for the fabrick of the world which consists of the first proportion as of four to two which with the principles from which it ariseth and to which it tends makes the Diapason of all harmonies and agreements of sounds the most harmonical and consonant And therefore Pythagoras applyed it to Wedlock and more eminently to that mariage and conjunction of the creatures among themselves And this number being the first perfect number agrees to the perfect Architect and Workman as also to his work to whom to which nothing is wanting nothing is superfluous And therefore when the Creator had finished his work of creation and produced and parted it into this number of six Moses adds his Epiphonema Perfecti sunt igitur coeli terra omnis exercitus eorum Gen. 2.1 Thus the Heavens and the Earth were finished and all the host of them And therefore Orpheus who had read these works of God in Genesis as Socrates Plato and many others of the learned Gentiles had done he put a Period and a full close to his Hymns and Songs in the sixth generation because the argument of his Hymns were in this sixth generation wholly concluded and perfected because in that number of dayes the great workman God himself had finished his work in six dayes Now if more curiously we consider the egress and progress of the Workmaster the number of six wherein this Fabrick was made is fitly represented by a Triangle whose base is three the top one and the middle two For the whole Fabrick or work of the World is raised proceeds from the three subsistences which are called persons whose works Ad extra are undevided and they tend unto one end the glory of the one and onely God The Transitus or passage is by a Binarius a Duality by two which is the matter and is consummate and perfected by union which is the form Thus the divine Philosopher in his Timaeus Where God saith he the Maker of the World hath produced the number of Heaven and Earth he presently made the light whereby the Creators might be distinguished and distinctly known the Chaos was the matter the light the form the first dayes work On the second day he set the Firmament between the waters above and beneath even the Divine Wisdom and the Humane lest there should be a greater influence then this inferiour World could receive This is the second dayes work which the antient Divines account unhappy and the Jews of old read mournfully with the Accent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as grieving for that Obstacle that bar which hindred the influence of the Divine Wisdom and goodness upon us The Fountain of Divine Grace and Goodness it is most plentuous most exuberant and abundant but the Divine Justice weighs out unto every one its measure whereof it is capable For unto every one of us is given grace according to the measure of the gift Christ Ephes 4.7 divided to every one according as he will Ephes 4. v. 7. 1 Cor. 12.11 On the third day according to the formal number which is three the formes of things are explained and thereby they are severed one from other That the distinction of these might appear more evidently the the two great Lights and all the other Stars are made and set in Heaven and that is the fourth dayes work On the fifth day signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the character of life the living souls were made which fill the air and water On the sixth signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which also is a character of life the living creatures were made which replenish the earth Last of all when the house is builded and finished the Man the Lord of it is made in the most perfect form even the similitude and image of his God Now because the Lord in six dayes made Heaven and Earth and rested the seventh day therefore man is commanded to labour six dayes and to rest the seventh day The reason of this consequence is man was made in the image and similitude of his God From this when man fell he was again invited thereunto to imitate his God in doing and leaving undone and renewing his work in labour and in rest As by the six dayes our God had his egress and rested in the seventh so man fallen man hath his regress and return to his God by his six dayes of abour and rests in the seventh As before God made the World there was darkness c. The like we read Jer. 4.23 As therefore God said Let there be light and he who commanded the light to shine out of darkness shines in the heart 2 Cor. 4.6 The light that enlightens every one coming into this
world that light of faith which precedes in our regress and return unto our God Deus lumen perfecit operibus suis 2. There follows Discrimen honestorum turpium that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Firmament dividing between those waters above and those waters beneath even that spirit of faith discerning whereby we know how to refuse the evil and choose the good to sever the spiritual and heavenly love from the carnal and earthly other wise the former as experience often proves would easily degenerate into the later Col. 2. v. 5. unless there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.5 A Firmament of faith and divine and spiritual wisdom to put difference between them 3. Thirdly there is a separation of the waters from the earth when the natural and sensual passions are gathered together and made subject to divine reason Then the minde free from sensual delights and other perturbations as the earth dryed from the waters must bring forth the Plants of Gods planting 4. Because the light must not be hid and put under a Bushel but on a Candlestick that may give light to all and shine before men two great lights the Sun to rule the day even the great light by which we see God the light In lumine tuo videbimus lucem and the less light to rule the night even humane wisdom to guide us in the affairs of this life which is but as the night in regard of the day light of Heaven The Stars are examples of the holy ones they who turn many to righteousness who shine as the Stars Dan. 12. to whom the children of Abraham are compared Gen. 1 5. 5. Moving creatures the motions and inspirations of Gods Spirit The gifts and graces of the holy Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charismata So one of the most ancient and pious Fathers understood that word By these we take the wings of a Dove and we flye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the face of the firmament by contemplation and elevation of the minde above all earthly things By these our soul escapes as a Bird out of the snare of the Fowler 6. Then the earth brings forth the living souls even such as live unto God and are conformed unto him with whom God is so delighted that he approves it is good and cooperates with us saying Let us make Man after our image even male and female the female the thoughts 2 Cor. 11. which receive the seed of God A facie tua concepimus Domine peperimus spiritum salutis the male when he works according to grace received Thus the man being perfected is fruitful and multiplies and brings forth fruit and fills the earth even the earthly man with the gifts of Gods grace so that the heart and the flesh rejoyce in the living God Thus he brings under the earth and subdues it and all the beasts Thus the man after his six dayes egress returns and comes to the seventh and so both meet in the Sabbath the true rest Esay 64.5 Thou meetest him that rejoyceth and worketh righteousness that remembers thee in thy wayes Behold the glorious patern propounded to our imitation even God himself God goes out of himself by six dayes or degrees and rests in the seventh and man goes out of himself by six dayes and he also rests in the seventh But whereas there are two things in rest considerable rest from something and rest in something this is the first rest even rest with Christ according to the flesh being armed with the same minde and dying to him The second rest is in Christ according to the Spirit even in the eighth day when we return again into God as our Lord saith John 16.28 I come forth from the Father and am come into the world again I leave the world and go to my Father For we are also come forth from the same Father Luke 3. ult Acts 17. into this troublesome world that we may return by the like six dayes and then finde our rest in God Blessed are the dead who die in the Lord even so saith the Spirit that they rest from their labours in Christ to whom they live who are dead unto the world and then arise with Christ unto a better life even the resurrection and the life of the eighth day I am come that they might have life and have it in more abundance 2. Hitherto we have considered these seven dayes preceding the eighth with reference to Gods creation and according to their mysterie let us now consider them more plainly and in reference to our duty And so we read of six legal dayes or lights of the Law which must fit and prepare us and lead us unto the seventh and eighth day I read them in a very pious Author who is called Hiel and stiled by Arias Montanus who himself was a great light of his age Christianae veritatis viventis testis cui nomen ipsa Christi virtus veritas Hiel indidit a witness of the Christian living truth to whom the power and truth of Christ gave the name Hiel The first six lights he names in this order 1. The Light 2. The Hearing 3. The Understanding 4. Confession 5. Obediencè 6. Delight and Pleasure in the law of God Which we may illustrate thus We have the two former Prov. 20.12 The seeming eye and the hearing ear the Lord hath made them both Leah is labour which brings forth Reuben the son of light and Simeon the hearing in the humanity Out of the mouth of the Lord comes understanding Prov. 2.6 or wisdom which is to fear the Lord and to depart from evil Job 28.28 Then follows confession of sin which we now forsake and finde mercy whence we take courage to be obedient unto righteousness Rom. 6.16 So that by frequency of obedient actions we attain to delight in the law of God according to the inward man Rom. 7.22 This is that they call a good will which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vigil Eve or preparation for the Sabbath day or rest from sin which is the dawning of the eighth day when the day-Star ariseth in our hearts 2 Pet. 1.19 O ye free-born Israelites Who desire the appearing of the last day the great day of the feast of Tabernacles let us finish our six dayes works and keep the seventh a holy Sabbath a restraint a rest from all our sins 2 Pet. 3. v. 11.12.18 and hasten the coming or presence of the eighth day the day of God in all holy conversations and godlinesses So shall the Day-Star arise in our hearts and the Son of God will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take up his Tabernacle with us To him be glory both now and to the day of eternity 2 Pet. 3.18 Deuteronomy These be the words which Moses spake unto all Israel on this side Jordan Deut. 1. ver 1 2. in the Wilderness in the Plain over against the Red Sea between Paran and Toph l and Laban and Hazeroth
each by one place and no more And there are many like Nor were some of these places named so nigh the passage over Jordan where these words were spoken as to specifie it as appears by most of them if we compare them with the Chorographical Tables Yea some words understood of places will hardly prove so as will be manifest unto those who shall well examine them The Chaldee Paraphrast opens the whole business declaring summarily in these few words the Argument of the whole Book of Deuteronomie and the practise of Moses herein conformable unto other Governours of Gods Church For thus he understood and explained this verse as minding and reproving Israel for their sins committed in the places mentioned Thus by These words he understands hard and reprehensory words Moses reproved them saith he because they sinned in the Wilderness and because they tempted God in the Plains over against the Red Sea and in Pharan Where they murmured against Manna And in Hazeroth where they provoked God for flesh And in that they made themselves a golden Calf So he interprets Dizahab which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficientia auri whence the LXX turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulg. Latin Ubi auri est plurimum where there is much gold And many suppose Dizahab the proper name of a place which is no where else named nor doth Hierom mention it where purposely he treats De locis Hebraicis The Appellative signifies the abuse of their plenty of gold to the making of an Idol Which opinion of the Chald. Par. is so probable that Rabbi Salomon and Munster and others follow it Yea Rupertus was so far perswaded of this that hereby he explains the Lords words Numb 14.22 They have tempted me these ten times to be properly understood and not taken for many as elsewhere Levit. 26.26 Job 19.3 But whether exactly that number of provocations may be found in these words as Ainsworth on Numb 14.22 hath reckoned up just so many I leave to their inquiry who have more leisure Lastly according to this interpretation the Chald. Paraph. brings in Moses now toward his death reproving the sons of Israel as Moses had brought in Israel himself doing the like immediately before his end Gen. 49.1 2 3. 33. In like manner Samuel in his old age sharply rebuked the people 1 Sam. 12. And that great example of all Governours the Lord Jesus Christ whom the Lord raised up like unto Moses He before his asscension into heaven left a severe reproof with his commission to the Apostles Mark 16.14 But let us proceed unto the following words There were eleven dayes journey from Horeb by the way of Mount Seir Deut. 1. v. 2. unto Kadeshbarnea The word journey is not in the Text howbeit the literal sense will bear it well enough The words might well be let loose from the Parenthesis both because they are consentany with the former verse as also because they agree with ver 6 7 Where the Lord commands the people to take their journey from Horeb as they did ver 19. and came to Kadeshbarnea They agree very well with ver 1. and make good proof of that sense which the Chaldee Paraphrast gives of it viz. A Reprehension of the people for their sin There was eleven dayes journey from Horeb the way of Mount Seir unto Kadeshbarnea They had now gone thorow that great and terrible Wilderness and were come to the confines of the promised land v. 19. and that in eleven dayes Whence we may consider that inestimable loss of the unbelieving Israelites who in so short a time had finished so much of their journey and refused through unbelief and disobedience to make further progress toward the holy land Insomuch as what remained of their journey was not finished in less then thirty and eight years which had they been willing and obedient according to the proportion of their journey past might have been accomplished in less then so many dayes Deut. 2.14 Let the Israel of God take notice of this That there intercede eleven dayes or legal lights between Mount Horeb the Sword and terrour and killing letter of the Law and Kadeshbarnea the moveable or mutable holiness of the child and that in compasing Mount 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Seir that formidable doctrine which causeth horripilation and makes the hair stand on end through fear Besides the number Undenarius eleven is of ill omen as being that which is called in the Interlineary Gloss Numerus transgressionis the number of transgression since the mysteries of it for the most part bode somewhat that 's evil It is S. Augustins observation lib. 15. de Civit. Dei cap. 20. That the tenth generation of those who built up the City of God ended in Noah But Cain who was the builder of the Devils City he had eleven in his posterity before the flood Quoniam lex denario numero praedicatur unde est memorabilis ille decalogus profectò numerus undenarius quoniam transgreditur denarium transgressionem legis ac per hoc peccatum significat Because the Law is delivered in the number of ten whence that Decalogue is memorable surely the number Eleven because it transgresseth or goes beyond the denary or number of Ten it signifies a transgression of the Law and thereby Sin The same Father gives further instance of eleven Curtains Vndecim vela Cilicina In Cilicio recordatio est peccati propter haedos ad sinistram futuros quòd confitentes in Cilicio prosternimur Progenies ergo Adam per Cain scelerationem undenario numero finitur quo peccatum significatur Eleven Curtains of Goats hair or Sackcloth In Goats-hair is the remembrance of Sin by reason of the Goats which are to be at the left hand Because when we confess in Sackcloth we are humbled or cast down Therefore the Progenie of Adam by the wickedness of Cain is finished in the number of eleven whereby Sin is signified And this number falling short of twelve is that notable number of the twelve Patriarchs and Apostles as there were eleven children of Ham before the flood sons of Canaan Gen. 10.15 18. In undenario fuerunt Apostoli tempore passionis quando defecerunt à fide The Apostles were in the number Eleven in the time of the Passion when they fell from the faith saith S. Bernard And as the number eleven is ominous in regard of the sin so likewise is it unlucky in respect of the punishment For the like number of dreadful Epithites we meet withal noting the day of the Lord most terrible unto sinful men Zephan 1.15 16. Where we have a description of the day of the Lord by Eleven adjuncts and circumstances of it which render that day most formidable and terrible For it s called a day of wrath and that day brings forth Twins and every one of them speaks terrour and affrightment and imports an abhorrency unto our nature How
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-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
may be added unto thee Esay 54 1 2 3. and 60. and 61. and 62. And let all others know that God seeks for such and that upon such is his blessing and from such ariseth his glory and such an Israel of God it is for which Moses here prayes And such are they for whom he prayes who is like unto Moses Acts 3.22 even the Christ of God John 17.6 20 21. they are the pure in heart such as are without guile they are saved from their sins Gal. 6. v. 16. and are conformable unto the will of God On such an Israel the Apostle also prayes for a blessing as Christ himself did as Moses here doth As many as walk or whosoever shall walk orderly according to this rule the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace be upon them and mercy and upon the Israel of God! Gal. 6.16 Judge righteously between every man and his brother and the stranger that is with him Deut. 1. v. 16 17. Ye shall not respect persons in judgement Moses in these words gives two precepts to the Judges 1. Affirmative 2. Negative The Affirmative judge righteousness between a man and his brother and his stranger For the word they turn righteously is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justice or righteousness not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in righteousness which might be rendred righteously There is a broad difference between these two For to judge righteously qualifies the Judge but to judge righteousness notes the object or matter judged which is here commanded and elsewhere we read the like as Deut. 16.20 Zach. 8.16 Psal 58.1 Psal 58. v. 1. Where yet our Translators have turnd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uprightly for uprightness So the Chald. Paraphrast here hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judge truth integrity or uprightness And the Vulg. Latin Quod justum est judicate judge ye what is just And thus Moses here gives precepts concerning the object which ought to be just And the like precept concerning the object we have Zach. 8.16 Zach. 8. v. 16. Execute the judgement of truth and peace in your gates Where the Hebrew is acknowledged in the margent to be judge truth and the judgement of peace Elsewhere the person judging or otherwise acting is qualified Psal 112. v. 5. as Psal 112.5 The good man guides his affairs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in judgement Moses puts both together Levit. 19.15 Ye shall do no unrighteousness in judgement thou shalt not respect the person of the poor nor honour the person of the mighty there 's both real and personal object and lawes concerning both then followes the law qualifying the Judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in justitia LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in righteousness shalt thou judge thy neighbour Nor was this distinction unknown to the Philosopher who puts difference between doing what is just and doing the same justly to which is required that he who so doth be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he know what he doth that he do it out of election or choice and that he be habitually and immutably radicated and confirmed in so doing What the Translators turn the stranger that is with him is no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his stranger For howsoever Psal 41.9 that which we read he that eateth my bread is in the parallel Scripture John 13.18 He that eateth bread with me so that my bread and with me and his stranger the stranger with him should be all one as Ainsworth observeth yet here seems not to be the same reason For in the Scripture before us a brother and his Proselyte or stranger are as Actor and Reus whereof one by the law of Relation is and may be said to be the others And thus Solomon couples them Prov. 18.17 He that is first in his own cause seemeth just but his neighbour cometh and searcheth him where the neighbour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his adversary and both are the Actor and Reus the Plaintiff and Defendant and the one of them is said to be the others 2. As for the negative precept Ye shall not respect persons in judgement the Hebrew words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non agnoscetis facies in judicio ye shall not acknowledge faces in judgment which accordingly the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a prohibition of very large extent and whether the Hebrew phrase speak not more home to the business and make it more plain then that whereby we express it viz. to respect persons I leave it to the consideration of the judicious Reader For therefore the wise Heathen intending the same thing have represented their Judges pictured without eyes as the Thebans without eyes and ears as the Lacedemonians and the Athenien Judges being about to pronounce sentence withdrew themselves and retyred into some dark room All which imported that exact care in the Judges that they might exactly and precisely consider the cause it self without notice or knowledge of Actor or Reus Plaintiff or Defendant and so might exclude all things what ever were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not appertaining to the business in question The Psalmist found and blamed this kinde of unjustice in the publick judicatories Psal 82. v. 2. Psal 82.2 How long will ye judge iniquity and accept the faces of the wicked And S. James found the like fault in the Christian Assemblies James 2.1 My brethren have not the faith of our Lord Jesus Christ of glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with respects of persons or face For if there come into your Assembly a man having a gold Ring in gay apparel James 2. v. 1. 4. and there come in also a poor man in vile rayment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ye look upon him that weareth the gay clothing and say unto him sit thou here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well or conveniently and say to the poor man stand thou here or sit here under my footstool And are ye not partial in your selves and are ye not become judges of evil thoughts or rather evil reasonings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And is not the same partiality and acknowledgement of faces propagated from age to age even down to our times and practised at this day in our Assemblies when men without regard had unto the faith in our Lord Jesus Christ of glory look up and down their Congregations for men with gold Rings and Plush Jackets and set them in convenient places because such as these may prove good customers and buy off their commodities As for others in vile rayment how ever faithful and obedient let them sit or stand it matters not where there 's no gain to be hoped for from them Are not men at this day thus partial are they not judges of these evil reasonings Do not men thus endeavour to serve God and Mammon This is an acknowledgement of faces and that unexcusable But whether out of this consideration all incivility and neglect of persons Magistrates men of
their parents They are a part of them and therefore they fear all evil that may befal them as incident unto themselves 2. Of children the males commonly take up most of their parents affections Your sons because these carry their fathers name and propagate it unto posterity These build up their fathers house and family whence they have their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to build 3. Of children and males the little ones and of little ones the least takes up most of their parents cares the word is here in the singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parvulus your little one which is here rendred little ones So careful was Jacob for Joseph the yongest and afterward for little Benjamin 4. See from hence what is our Primitive estate the state of innocency the not knowing of good and evil otherwise then God knowes it the good as to love it and do it the evil as to hate it and avoid it Thus not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man is made So Solomon saith that God made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man upright and its evident it must be understood of man in general for it followes But they have found out many inventions Eccles 7.29 Yea how can man be said to be fallen man unless we first have stood 5. Take notice hence what is the fallen mans estate The knowledge of good and evil The knowledge of the good and holding it captive under the evil the disobedient knowledge of what is holy just and good The knowledge of the evil the obeying unrighteousness Rom. 2.8 6. Observe what good education of children there was among the people of God and that under evil parents All under twenty years are here called little ones and they retained their innocency so that they had not known good and evil Such a little one was Saul in the beginning of his reign innocent as a childe of one year old 1 Sam. 13.1 as the Paraphrast improves the Hebraism and the Lord tels Samuel and he saith to Saul when thou wert little in thine own eyes c. 1 Sam. 15.17 If evil fathers love their children care for them procure good for them how much more shall your heavenly Father give good things Matth. 7.11 Yea his holy Spirit Luke 11.13 unto his children who ask it of him 2. The Lord saith your little ones which ye said should be a prey and your sons which in that day had not known good and evil they shall go in thither and unto them will I give it and they shall possess it These words contain the Lords frustration and disappointment of the unbelieving and rebellious fathers fears and cares touching their little ones for whom their heavenly Father provides better The sins of evil parents shall not prejudice or hurt their children as to their entrance into the heavenly countrey Note hence the qualification of those who shall enter into the holy land even the little ones even they who have not known the good and the evil Such little ones not knowing good and evil we have been innocent simple without malice humble and obedient 1 Cor. 14.20 But when we grow up from this childehood we lose our innocency become subtil crafty malicious prowd disobedient and so we are excluded out of the holy land for none such inherit it 1 Cor. 6.9 10. The holy Spirit could as well have expressed it self in the plural and it had been more proper to this place had it intended only a literal meaning of these words Our Lord saith that our little one and our sons shall go in c. There is one in us and he a little one whom we know not Joh. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humble and lowly and little in his own eyes and the Teacher of littleness Matth. 11. whom we have esteemed stricken smitten of God and afflicted Esay 53. even exposed as a prey to the roaring Lion and such as are the sons born of the everlasting Father For what one man is he who shall chase a thousand Josh 23.10 Who when he ariseth scatters all his enemies Psal 68.1 He is the guide and Captain of all his little ones who know not good and evil This is that one who obtaines the prize and all his little ones through him 1 Cor. 9.24 Let us strive to enter into the promised land It s the same exhortation in the type and figure which our Lord Jesus gives to his Disciples under another metaphore when he exhorts us to strive to enter in at the strait gate We are estrang'd from the womb and turnd backward full and swollen big with the knowledge of good and evil 1 Cor. 8.1 2. And so we proceed and flatter our selves in our knowing knowledge and thereby justifie our selves when all this while we are more and more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alien'd from the life of God while we think our selves neer unto it yea partakers of it Thus the Cynic wittily reproved the Stoicks whom they laughed at because he walked backward in their School Ye jeer me saith he but think your selves wise who go backward in your life A tart retorsion and a true one And therefore there is a necessity of rav'ling all our partial work Our Lord assures us of this Matth. 18 v. 3. Matth. 18.3 Verily I say unto you except ye be converted or turn'd about and become as little children ye shall by no means enter into the kingdom of heaven Wherefore let us pray to the Lord that he will set that little one in the midst of us that we may be renewed in the spirit of our minde that we may put on the new man who is renewed in knowledge according to the image of him that created him that so we may become fools in this world that we may be wise that we may become little ones like that little one that we may know the good and the evil as God knowes it That we may so run so strive that we may obtain That we may enter into the holy land and receive the kingdom of heaven as little ones through the little one the heir of the kingdom Jesus Christ our Lord. NOHMATOMAXI'A OR The Conflict with Evil Thoughts SERMON XII Deuteronomie 2. ver 24. Rise ye up take your journey and pass over the river Arnon Behold I have given into thy hand Sihon the Amorite King of Heshbon and his land Begin to possess it and contend with him in battle THese words are part of a Military Oration whereby the Lord of hosts exhorts and stirs up Israel to engage themselves in war against Sihon King of Heshbon and thereto he encourageth them by a free gift of him and his land into their power Wherein we have 1. A forcible cohortation adhortation or manifold exhortation 2. A powerful inducement and motive perswading thereunto The exhortation is 1. Preparatory to the war Rise ye
Deut. 4. ver 7. as the Lord our God is in all things that we call upon him for The Translators here have understood Moses as if he had compared the only true God and his presence with other nations and with his own people As if he had said God is more present with Israel then with any other nation But the comparison stands between the Heathen gods the true God of Israel For 1. Therefore there is added the proper name of the true God Jehovah and appropriation of him to his people Jehovah our God Such comparison we read Deut. 32.31 Jer. 14.22 1 Cor. 8.4.5 and often elsewhere And because the Heathen worshipped many gods the word here is to be turned plurally gods And thus the Vulg. Lat. Pagnin Castellio Munster the French and Spanish Translations Martin Luther two translations in the Low Dutch five English Translations all these render the word plurally gods and Diodati though he render it in the singular number yet he acknowledgeth that some understand the word plurally the gods of the Gentiles which could not succour their own worshippers So the Tigurin Bible and Vatablus acknowledgeth that in the Hebrew the words are gods nigh Herein Tremellius and Ainsworth mislead our Translators who understood the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number and of the true God And Drusius is mistaken with them who though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be plural and signifie gods neer excuseth it by saying that Elohim is of the common number and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was put in the plural to answer the termination not the sense A strange reason as if the Spirit of God had more regard to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a like ending of words then of the sense and matter And although Tremellius alleage a like example Josh 24.19 and Ainsworth another Deut. 5.26 Yet the common name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applyed to the other nations and the proper name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his relation joyn'd to his people evidently prove that there is not the same reason of these testimonies and the Scripture now before us Beside there was no doubt or question could be made whether the God of Israel were so neer to any other nation as to his own people in covenant with him Which yet is all that these men contend for Whereas indeed the comparison stands between the presence and help of other gods to their respective people and the presence and help of the only true God to his people of Israel 2. The words following in v. 8. make this sense clear and evident what great nation is there which hath so righteous statutes and judgements as all this Law which I set before you this day So that the Lord God of Israel is compared and preferred before the gods of other nations in regard of his nighness and accessibleness when his people call upon him so in respect of all his righteous Law set before his people in comparison of the statutes and judgements of other nations which how ever they might at least many of them be called righteous yet were they mixt with unrighteous Lawes As those of the Lacedemonians which however they had many just lawes delivered to them by Lycurgus yet theft was tolerated among them yea commanded provided that the thing stoln were kept so close that it could not be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was held lawful or commanded by the Law to steal but it was accounted dishonest to be discovered saith Plutarch And although some Law-givers as Numa and Lycurgus for the credit of their Lawes pretended the authority of a Deity yet beside that their subtilty was soon known the vanity and superstition of the Lawes themselves Ex insitis argumentis easily made manifest what god was the author of them I wish therefore that the words were thus rendred what great nation is there whose gods are so near unto them as Jehovah our God is in all things we call upon him for The truth of this hath hitherto appeared in the histories of the Egyptians the Amalekites the Midianites the Moabites and the Ammonites whose gods were not so nigh unto them nor helpful at all in the necessities of their respective worshippers as the Lord God of Israel had been unto his people in all things for which they called upon him So that the words are an appeal to the peoples experience touching the truth of all these Histories and a strong argument obliging them to believe and obey the Lord their God so nigh unto them in all things they call upon him for 1. Take notice hence O thou Israel of God what God that is whom thou worshippest how near he is unto thee and can he be neerer then in the midst of thee Levit. 26.11 12. Numb 5.3 Deut. 23.14 Ezech. 37.26 even in thy heart and in thy mouth Deut. 30.14 Rom. 10.8 James 1.21 2. How ready he is to hear thee and answer thee when thou callest upon him Psal 145.18 Esay 58.9 Yea before thou callest upon him Psal 32.5 Esay 65.24 3. How reasonable therefore is it that we should renounce those false gods who cannot draw near unto or help their own people Such are the gods of the Edomites earthly men whose god is their belly who minde earthly things 2 Chron. 25.15 Phil. 3.19 Yea how unreasonable is it that we draw near unto the Lord our God the only true God who is most near most able most willing and most ready to help his people By so doing we shall invite the Lord to draw nigh unto us It is the exhortation of S. James Chap. 4.8 Draw near unto God and he will draw near unto you But how shall we draw near unto our God How else but by humbling our selves under his mighty hand and opposing the temptations of his and our enemy therefore the same Apostle premiseth immediately these means Jam. 4. v. 7. v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are all Military phrases S. James as a Captain or Leader gives words of Command Be subject or subordinate unto God the Commander in chief withstand the Devil the great enemy and then he warrants them they shall rout him he will flee from you Such were the antient engagements of the person baptized who being turnd toward the West said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I renounce Satan And then being turnd toward the East he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am co-ordinate or conjoyn'd as a Souldier unto Jesus Christ And so much of antiquity there is extant in that excellent form of Baptism though antiquated wherein the person baptized is admitted into Christs matricula his Military Roll and Army for this end Manfully to fight under his Banner against Sin the World and the Devil and to continue Christs faithful Souldier and servant unto his lives end When such Souldiers are foyled and wounded by the enemy and are sorrowful for their wounds the Emperour of the World the Commander
in Chief vouchsafes to visit them So saith that man of war who had experience of it Psal 34. v. 18. Psal 34.18 The Lord is near to the broken of heart and will save the wounded or contrite of spirit And his salvation is nigh them that fear him that glory may dwell in our land Psal 85.9 Now who would not serve under such a Commander who disdains not to visit yea to be billetted with the meanest of his common Souldiers Esay 57. v. 15. Hear what he saith Esay 57.15 Thus saith the High and Lofty One who dwelleth or abideth for ever and whose Name is holy I dwell in the high and holy even with him who is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones And therefore it is no mervail that his Name alone is exalted Psal 148. v. 13 14. and his Majestie is above the Earth and the Heaven who exalteth the horn of his people the praise of all his Saints or mercifull ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of Israel the people nigh unto him Psal 148.13 14. Then followes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or last triumphal song Revel 19.1 God grant we all may sing our parts in it Hallelujah Attende Tibi SER. XIII Look to thy Self SERMON XIII Deuteronomie 4. ver 9. Onely take heed to thy self and keep thy soul diligently lest thou forget the things which thine eyes have seen and lest they depart from thy heart all the dayes of thy life but teach them thy sons and thy sons sons THis Text containes precepts of greatest moment yea as the first is here propounded it s of only moment Only take heed to thy self and keep thy soul diligently And the precept of conveying the doctrine to after ages is of like moment Thou shalt teach them thy sons and thy sons sons Which is the same but in a more large sense which S. Paul saith to Timothy 1 Tim. 4.16 Look to thy self and the doctrine The words may be considered in themselves or with reference unto those preceding In themselves they contain two general precepts The former may be divided into two formally differing one from another but really one and the same 1. Only take heed to thy self 2. The next is very like unto it and indeed the same with it or little differing from it And keep thy soul diligently This is demonstrated from the end and the adjunct caution The end is two wayes expressed and the later the effect of the former 1. Lest thou forget the things which thine eyes have seen and 2. Lest they depart from thy heart which later will follow in case of our fail in the former This precept or precepts must be observed for this end or ends SER. XIII without fail without interruption all the dayes of thy life And thou must take care of the transmitting what thine eyes have seen to thy sons and to thy sons sons In the words are contained these divine sentences 1. Israel had seen some things or words 2. Israel ought only to take heed to himself and keep his soul diligently 3. Israel ought to take heed to himself and keep his soul diligently lest he forget the things or words which his eyes have seen and lest they depart from his heart 4. Thus and thus Israel ought to do for these ends all the dayes of his life 5. Israel ought to teach them his sons and his sons sons 1. Israel had seen some things or words Wherein we must enquire what these things or words were and how Israel had seen them 1. What they here turn things are properly words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and indeed so to be rendred as I shall shew anon Those things or words if we look for 1. In the former part of the Chapter they are either the Law of the Lord taught by Moses v. 1.5 Or Examples of the breach and observation of the Law with their suitable events v. 3. Your eyes have seen that which the Lord did because of Baal-Peor For every man which went after Baal-Peor the Lord thy God hath destroyed him from the midst of thee But ye that did cleave unto the Lord your God are alive all of you this day 2. The things or words which their eyes had seen are expressed in the tenth Verse following the words of the Text. Take heed to thy self and keep thy soul diligently lest thou forget the things or words which thine eyes have seen c. The day when thou stoodest before the Lord thy God in Horeb c. For the words they had seen are understood of those which follow v. 10. viz. the words of the Law v. 13. the Ten words Deut. 10.4 which therefore Israel is commanded to convey to their sons and their sons sons Accordingly the LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the words which thine eyes have seen So Hierom Ne obliviscaris verborum that thou forget not the words c. So likewise the Chald. Par. and Arias Montanus But could Israel see words The use of the sight for hearing is very frequent in Scripture All the people saw those thunderings or voyces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 20. v. 18. Luke 2. v. 15. and they are said to see the noise of the Trumpet Exod. 20.18 So Luke 2.15 Let us go even unto Bethlehem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let us see this word John speaks of himself and his fellow Apostles and Disciples That which we have seen with our eyes that which we have looked upon and our hands have handled of the word of life 1 John 1.1 And again v. 3. That which we have seen c. But why must Israel see these things or words 1. Surely what is purely divine cannot otherwise be revealed unto man but by a divine Oracle could Plato say 2. Nor can there be an intercourse between God and man otherwise then by divine words But how could this be truly spoken to Israel That their eyes had seen the words of God namely the Decalogue or Ten Words as they are called For many of Israel to whom Moses spake were yet unborn when the Law was given as all under 38 years of age And how then can it be said of them that their eyes had seen the Ten Words It is well known that the Lord deals with a whole Nation as with one man so he speaks of Moab and Ammon of Elam of Assur and to Israel here Thine eyes have seen For although the persons may be diminished or increased yet the Nation is the same as a River alwayes ebbing or flowing is yet the same River Beside the parents had a charge to transmit the knowledge of the divine words to their children and posterity which therefore they must regard as if their own eyes had seen what their Parents convey unto them Yea succeeding ages accounted what their forefathers did or suffered to be suffered or done by
have done John 4.29 which will teach us all things and bring them to our remembrance Chap. 14.26 For although the memory be the keeper of those words which our eyes have seen yet Quis custodiet ipsum custodem who shall keep the keeper it self unless God himself through faith and patience keep the heart and memory it will forget the things which our eyes have seen And therefore Solomon exhorts us to keep our heart above all keeping Surely his meaning is not that we should keep it above all power we have to keep it the keeping of the heart above all keeping is the committing of it unto God by prayer and resignation of our selves unto him Prayer therefore is to be made unto him by lifting up the heart and minde unto him as naturally when we imagine any thing we lift up the fore-part of our head When we would recall any thing to memory we lift up the hinder part of the head towards heaven From him descends every good giving and every perfect gift He it is who preserves us from all evil yea he it is who will keep our soul yea the Lord will preserve our going out and our comming in from this time forth and for evermore Psalm 121.7 8. Hitherto we have heard the former precept touching the keeping of our own hearts that we forget not the words which our eyes have seen and lest they depart from our heart all the dayes of our life We should proceed unto the next Axiom touching the conveyance of them to our sons and our sons sons But that precept is more fully delivered Deut. 6.6 7. and there I shall speak of it if the Lord will The Lord will not hold him guiltless that taketh his Name in vain The word which we turn To hold guiltless is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 5. v. 11. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be clear from a fault or from a punishment And accordingly there are different translations of the words The LXX render them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord will by no means purge the man c. Arias Montanus also turns the words Non mundificabit the Lord will not cleanse the man So Exod. 20.7 and 34.7 Numb 14.17 In which sense the Arabic and Chaldee may be understood Other Translations in all languages that I have seen render the words as ours do or to the same effect as not to clear from punishment The phrase 't is according to a figure called in Rhetorick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 containing much more in it then the words seem to express Such is that in the Poet Nec tibi cura canum fuerit postrema if applyed to one who spent his time in following Hounds as if he should have said you spend much of your time and care that way We have like examples in Scripture 1 Sam. 12.21 Follow not after vain things that will not profit he means Idols which not only not profit but do the greatest mischief Jer. 32.35 They caused their sons and their daughters to pass thorow the fire to Moloch which I commanded them not No he severely prohibited it Levit. 18.21 Such a figure we have in these words if understood in this sense he will not hold him guiltless that he will certainly punish him he will not leave him unpunished so Luther in his translation Both Translations are divine truths and the truth saith let nothing be lost They are serviceable unto two sorts or degrees of men 1. One under the Law such are acted by the spirit of fear and so it is a demonstration the Lord will not hold him guiltless but will certainly punish him 2. Others are under grace and to them the Law is spiritual and so it is the will of God revealed unto them that the Lord will not cleanse him from his sins who takes his Name in vain And that its such a revelation of grace appears Exod. 34.7 Numb 14.17 where it is reckoned among all the names of God wherein he declares his goodness and grace unto Moses The name nature and being of God may be taken or born in vain or falsly so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two wayes 1. More especially by false swearing so the Chald. Paraph. the Syriac and Arabic versions here 2. By hypocritical pretences and arts of seeming holy just and good like unto God without the reality truth and being of these in the heart and life The holy Ghost meets with both these James 5.12 Where first the Apostle prohibits vain and false swearing Above all things my brethren swear not James 5. v. 12. neither by the Heaven nor Earth nor any other oath then he forbids hypocrisie but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that your yea be yea and that your nay be nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest ye fall into hypocrisie So the Tigurin Bible Arias Montanus Castellio Luther two Low Dutch and four of our old English Translations I would now propound the question to the godly Reader what might be the cause of so great conspiracy among the Translators in different tongues that they have enclind to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord will not leave him guiltless and unpunished rather then the Lord will not cleanse him There is no doubt but the words will bear both Translations as hath been shewen But I much fear the true reason is men rather desire to be clear'd from the guilt and punishment of their sins then to be cleansed from the sins themselves Is it not so why otherwise do so many understand the Angel Gabriels etymologie of the Name Jesus Mat. 1.2 For he shall save his people from their sins rather of the punishments then of the sins themselves And the like mis-understanding there is of many like places as I have formerly shewen The reason why the Lord will not cleanse hypocrites who bear his name vainly and falsly may be because hypocrisie pollutes and defiles the name of God Ezech 20.39 they offered outward sacrifice to the true God yet inwardly had their idols in their hearts as Ezech. 14.2 3. These are said to defile God name So are they said to pollute the Sanctuary of strength who take away the daily sacrifice that is the mortification of sin and our daily dying thereunto And therefore according to that Lex Talionis the law of rendring like for like the righteous God will not cleanse such hypocrites 1 Cor. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.17 If any defile Gods Temple him will God defile That is he will leave him in his pollution and not cleanse him according to Revel 22.11 He who is filthy let him be filthy still 1. Whence it appears that the alone outward performances of duties wherein the Name of God is pretended do not purifie a man from his sin Such are giving of almes with a Trumpet praying to be seen of men and fasting for the same end Unto all these our our Lord adds they have their
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
others different in judgment from them Sadducees they themselves may be thought to differ little from Epicureans if what is said of them be true that they confine the divine essence within the heavenly bodies and admit no operation of God below the Moon Yea how like those are they who say the Lord hath forsaken the earth Ezech. 8.12 And however they pretend modesty and high thoughts of God they are doubtless a daring generation For what boldness what presumption is it to adde unto Gods words Prov. 30.6 If they say it is no addition but only an explication Surely explication of Scripture especially such as is of so great moment as this is touching the being of God and Christ and his spirit in us ought to be taken out of Scripture which I am confident they are never able to do not out of their own imagination and as they think good which S. Hierom calls Boni opinio good thinking Yea the spirit of God foreseeing such false Glosses hath left some such expressions as are not easy to be corrupted whereby the truth of Gods and Christs being in his Saints is averred As when Christ is called Immanuel God with us that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the indwelling deity That the Kingdom of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is inwardly within you That the people of God are partakers of the divine nature 2. Pet. 1.4 That Christ by himself is making the purging of our sins Hebr. 1. v. 3. Hebr. 1.3 And many the like What they say that it is presumption to think that God and Christ should be in his Saints as the Scripture often holds forth unless understood according to their influence that it is against our modesty to judg that God should entreat and request any thing of Israel which he should rather require and command Whether to understand Gods word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he hath left it to his Church or to impose a sense upon it of our own be more breach of modesty and the greater presumption let the Godly learned judge Surely the onely-wise God can best determin what is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the decorum and what expressions may best become himself in his dealing with his Israel But the entreaties of Princes are interpretative their commands their Requests are their Requirings And therefore what the Lord here entreats or is entreating 7. Moses commands or is commanding this day whether understood of the Law of Gospel Lex imperat Evangelium impetrat saith one of the Antients The Law commands The Gospel obtaines power to be obedient unto the Law Commands befit the law Entreatyes and Requests the Gospel The Lord leaves no meanes untryed he makes use of both But why does the Lord entreat and Moses command 1. Our God in himself is Love sweetness and goodness which inclines him to request and desire of us our bounden duty And that his goodness ought to lead us unto repentance Rom. 2.4 But sin iniquity and obstinacy in sin brings in rigour and austerity yea wrath and fury which is no genuine property of our God who saith Fury is not in me Esay 27.4 and 28.21 vengeance is his strange work his strange act which when he executes he puts on his armour Esay 59.17 2. He well knowes our heart who made it that it being perverted it s not fit to be wrought upon by love goodness and mercy which by accident hardens it as in the case of Pharaoh but then severity commands and threatnings are most proper for it And therefore since è malis moribus ortaesunt bonae leges good lawes arise from and suppose ill manners of men hence it is that they are propounded imperatively and have their due and respective sanctions by punishments annexed And the Magistrate in such case is more feared then God himself Which was wisely considered by John Fisher Bishop of Rochester who composed the local statutes of Christs Colledge in Cambridge in the Chapter de visitatore he hath these or the like words Si Deum non timeant at visitatorem saltem reformidabunt if they fear not God yet they will at least be affraid of the Visitour They who will not grant the Lords Request will be obedient unto the Command of Moses 1. Note hence how wisely and gratiously God deals with his people He dispenseth his acts of grace by himself his acts of severity by his servant Israel is the seed of Abraham his friend He therefore softens the Commands of Moses by his own entreaties and lest his own Requests should be thought too much indulgence they are somewhat straitned by Mose's commands Yea such is the intimacy of his friend-ship with his Israel that as friends have mutual power one over the other he vouchsafes to Israel power over himself as Israels name imports and as Israel entreats his God so God interchangeably entreats his Israel Yea and as the Lord commands Israel so a wonderful dignation and condescent he gives power to Israel to command himself Esay 45.11 2. It is in Israels power or may be obtained by faith and prayer to fear the Lord his God SER. XIV to walk in his wayes to love him to serve him with all his heart and with all his soul and to keep his Commandements and his Statutes How does this appear from the context what is the Lords requesting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tecum from with thee Thou hast power with thee So St. Paul chargeth Timothy to stir up the gift that was in him The gift was with him and in him and wanted onely stirring up 2 Tim. 1.6 And the Lord tells the Church of Thyatira that somewhat they had which he warns them to hold fast till he came What ye have hold fast till I come Revel 2.25 And the Apostle knew what power he had when he told the Philipians that he was able to do all things through Christ inwardly enabling him Phil. 4.13 Much more does the Lord know what Israel can do when he requests him to fear him walk in all his wayes love him serve him and keep his Commandements and Statutes The Lord requests no more Moses requires no more then we have power with us to perform The Lord is most wise and most righteous and would injoyn no more nor request any more nor would his servant Moses require more in the name of the Lord then might stand with Gods wisdom and righteousness to request or require 8. What doth the Lord request of thee and what doth Moses require of thee O Israel but these duties named Does the Lord request or require no more Are there not 248 affirmative Precepts in the Law answerable to the same number of bones in a mans body which also import the strengths and powers of the inward man to be perfected by the Commandements of God And therefore when the Lord was now about to give Abraham his name which contains in the letters of it the same number the Lord
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
Feast 3. The Lord expects a gradual obedience of his people of every one according to what power he hath And as he gives to every one according to his ability Matth. 25.15 So he requires a proportionable improvement of what he gives of every one as he is able Non eadem à summo minimoque not the same of the greatest and least a Lamb-like innocency and fincerity from the weakest from those who are better growen a fruitfulness and profitableness such are the Sheep of the true Shepherd John 10. He requires an helpfulness and cooperation with himself of those who are his strong Oxen 1 Cor. 3.9 that they break up the fallow grounds and tread out the corn and when they have done all to suffer as Lambs Sheep and Oxen Jer. 11. v. 19. as the Prophet saith of himself I was as a Lamb an Ox brought to sacrifice Jer. 11.19 This discovers much hypocrisie in the present generation For there are who exceedingly magnifie the grace mercy of God and his love to mankinde in that he made Christ the spotless and innocent Lamb to be sin or an offering for sin not having known sin that we might be made the righteousness of God in him Who exceedingly cried up the dignity of Christs person that Lamb of God and the invaluable merit of his personal death and passion At quis vituperat But who dispraiseth him said one to him who made a long Oration in the praise of Hercules These can well make large Panegyrical Orations of what God hath done and what Christ hath suffered for them but meantime they consider not nor acknowledge that they themselves have crucified and slain that innocent Lamb in Sodom and Egypt Revel 11.8 and 13.8 Gal. 3. v. 1. even Christ crucified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3.1 in you by the secret sin and the open and manifest sin They boast much of the Paskal Lamb sacrificed for them yet are they not sincere nor purge they out the old leaven of naughtiness and wickedness 2 Pet. 1. v. 9. but take forgetfulness both of Christs expiation and purging them and of their own duty of cleansing themselves of their own old sins 2 Pet. 1.9 One and All. OR Love the fulfilling of all the Commandements SER. XVI SERMON XVI Deuteronomie 19. ver 9. If thou shalt keep all these Commandements to do them which I command thee this day to love the Lord thy God and to walk ever in his wayes THis is Pendula sententia a sentence which depends on somewhat preceding in the former words and hath something depending upon it in the words following It s necessary therefore to the understanding of these words that we know the structure and natural order of the eighth ninth and tenth verses which contain one entire Paragraph The Lord having commanded the building of three Cities of Refuge in the midst of the Land v. 2. He gives order to build three Cities more but this command is upon a condition on Gods part If the Lord enlarge their Coast according to his promise and oath unto their fathers v. 8. But because there is no question but the Lord the faithful God will perform his promise and his oath the two immutable things the only doubt would be whether Israel would perform their duty that the Lord might perform his promise and his oath and therefore the condition on Gods part depends on performance of another condition on mans part which ye have v. 9. If thou shalt keep all these Commandements If this condition be performed then thou shalt build thee three Cities more The end why these Cities must be built ye have v. 10. That innocent blood be not shed in thy land Ye perceive my Text is the second condition according to the order of the words namely that which is required on mans part that the Lord might perform the condition on his part To enlarge their coast Rom. 7. v. 19.21 and so the three other Cities might be built Before we can speak as we ought to these words we must render them right For they are not truly translated as they are now read I read them thus If or when thou shalt keep all that Commandement to do it which I am commanding thee this day to love the Lord thy God and to walk in his wayes all dayes These words are considerable in themselves or with reference unto the neighbour words In themselves considered they afford us these Axioms 1. The Lord is commanding thee this day to love the Lord thy God and to walk in his wayes all dayes 2. Thou oughtst to keep all that Commandment to do it These words considered with reference to the neighbour words If thou shalt keep all that Commandement to do it the Lord will enlarge thy Coast 1. The Lord is commanding us this day to love the Lord our God and to walk in his wayes all dayes This in nature is first For there must be a command before there is an obeying the command Wherein we have the general duty 1. Love of the Lord our God 2. Obedience out of that love 3. The duration or continuance of that love and obedience 4. Gods precept enjoyning that love obedience and duration of it 1. The Lord is commanding us this day that we love the Lord our God This form of speech notes a continued act of commanding The Lord gives not his commands of love and obedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all at once Esay 3. v. 9. There hath been a dispute whether the Creator having once in the beginning put an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impetus or principle of motion into his creature that were sufficient for the perpetual motion of every respective creature according to its kinde Or whether the perpetual concourse of the Creator be needful to the motion of every respective creature This later hath been more generally received in the School The reason may be 1. In regard of man averse and turned from his God and turned into a vitious self-love a love of the world and the things of the world and therefore he stands in great need of divine concourse continually reclaiming him recalling him requiring and commanding him entreating and requesting him exciting and exhorting him dayly while it is called to day continually every way winning upon him to regain him unto his love 2. Besides the Lords continual claim as I have formerly shewen preserves his right This discovers mans wonderful apostasie from the love of his God who although he be the chief good and therefore naturally most amiable and lovely yet the Lord sees it needful to command man to love him 2. We ought to keep all that Commandement to do it to love the Lord our God What our Translators here turn all these Commandements to do them in the plural is in the singular number only in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that Commandement to do it Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 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
the Lord thy God turn'd the Curse to a Blessing Deut. 23.5 that ye may know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justitias the righteousnesses or mercies of the Lord. What though the Aramites the Syrians curse yet bless thou Psal 109.28 and thou shalt obtain a blessing Psal 21. v. 6. yea a double blessing For there is a double blessing pronounced by the Lord Jesus who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessings Psal 21.6 upon his persecuted ones Mat. 5.10 11 12. For as we are called unto suffering so likewise are we called unto a blessing to a double blessing for our sufferings 1 Pet. 2.20 21. that we render not evil for evil or rayling for rayling but contrariwise blessing knowing that we are hereunto called that we should inherit a blessing 1 Pet. 3.9 which the Lord vouchsafe to all his persecuted ones through him who is the Blessings and Son of the Blessed Jesus Christ our Lord But if thine heart turn away so that thou wilt not hear Deut. 30. v. 17. but shalt be drawen away and worship other gods and serve them I denounce unto you this day that ye shall surely perish Ver. 15. Moses sets life and good and death and evil before us 1. Life and good if we love the Lord our God to walk in his wayes and keep his Commandements and his Statutes and his Judgements c. 2. Death and evil if our heart turn away and we shall be drawn away and worship other gods and serve them c. I read the words according to the Hebrew text thus If thine heart turn itself away and thou wilt not obey and thou be driven away and worship other gods and serve them I denounce unto you this day that perishing ye shall perish that is by little and little or by degrees ye shall perish This text may be considered in it self absolutely or with reference to the words before injoyning the love of God and walking in his wayes But if c. The words are a serious commination denuntiation or threatning of judgement upon condition and supposition of sin 1. In aversione turning away not hearing not obeying 2. In conversione turning-to being driven away to worship other gods and serve them Now because in every serious conditional threatning a possibility of offending is supposed the Antecedent of this connex or conditional Axiom will afford us these divine Truths 1. That its possible the heart may turn it self away from God 2. That the people of God may not hear or obey God 3. That they may be driven away from the true God 4. That they may worship and serve other gods 5. That they may be so driven from the true God that they may worship other gods and serve them 6. If the heart turn it self away if the people of God obey him not if they be driven away and worship other gods and serve them the Lord denounceth unto them that perishing they shall perish 1. The heart may turn it self away from God So or to the same effect all Translations that I have seen render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The heart is sometime taken more specially for the affective part of the soul and so it is distinguished from the minde and from the will Matth. 22.37 Sometime it s taken more generally for all the parts of the soul and the whole inward man all that is within us Mark 7.21 22. compar'd with Matth. 15.19 20. We may understand the heart here largely as the affective part following the dictate and determination of the understanding The reason of this is evident 1. From the precedent words where life and good and death and evil are set before us whereunto the heart may indifferently turn it self And 2. the Lord having made man after his own image Ecclus 15.17 left him in the hand of his own counsel Ecclus 15.14 17. Before men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is life and death and whether him liketh shall be given unto him 1. Hence it appears that the heart is Vertibile principium a mutable a changeable principle 2. The heart may decline may turn it self away even from the Summum Bonum even the chief good while it is Non clarè cognitum not yet clearly understood Hence we may note a decision and determination of that great question controverted by Philosophers and Divines concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Principale or as Tully calls it Principalus that supream and principal part of the soul I shall not name the manifold opinions of the Antients Many with Plato have thought it to be in the Head which therefore is called Arx totius corporis regia capitolium Others with the Stoicks rather place it in the heart and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Laertius Which Plutarch renders and explains thus The Stoicks say That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or principal part of the soul is that which makes the imaginations assents senses and appetites whence proceeds and ascends the rational which saith he is in the Heart 2. T is possible the people of God may not hear or obey The word here used signifies both but being applyed to the heart the hearing of that is obeying as it should here have been rendred and elsewhere though our Translators turn it to hear as Eccles 5.1 Eccles 5. v. 1. Be more ready to hear that is to obey then to give the sacrifice of Fools which is parallel to 1 Sam 15.22 To obey is better then sacrifice Hos 6.6 and in many other Scriptures That this is possible its evident by the complaints of all the Prophets and needs no proof Come we rather to the next Axiom which hath somewhat more difficulty 3. The people of God may be driven away from him So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not to be drawn away as it is here turn'd but to be driven away Deut. 22. v. 1. And so our Translators themselves turn the word Deut. 4.19 and 22.1 Thou shalt not see thy brothers Ox or his Sheep go astray the word is the same we have in question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impulsos so Arias Montanus driven away So Vatablus turns the word here Impulsus driven so Tremellius so Pagnin Munster hath Expelleris if thou be driven away How comes this to pass Doubtless by misapprehensions of God whence men conceive false and erroneous opinions of him So the Disciples were affraid when they saw Jesus walking on the Sea and said He was a Spirit or rather indeed a fansie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 14. v. 26. Matth. 14.26 Thus the Devil deceived and drove away our first parents from their God when he perswaded them that he envied them their happiness But more of this anon 4. It s possible that the people of God may worship and serve other gods Wherein let us inquire 1. What these other gods are and what it is to worship and serve these other gods The other gods are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The
word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies other and also after implying that the other god is after Him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one and only true God So that the other gods are whatsoever the heart of man turns unto obeyes and is driven unto when it turns from and obeyes not but is driven from the only true God 2. The word To worship hath diverse words answering to it in the Hebrew as 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To bow down the head especially with some other part of the body 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To bow the knee 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To prostrate and cast down the whole body which comprehends the other two and this last is here used The Scripture is full of the expressions of honour and reverence which of old were and yet are usual in the East parts of the World But as there are other inward Idols and false gods whereof the outward were types and figures So are there also inward and spiritual false worships of these inward false deities represented by those outward The Lord our God will be known trusted remembred loved feared obeyed and honoured alone The Lord being now about to send his people to Chaldea whither he had already sent some of them furnishes them with an answer to those who should tempt them to worship other gods Jer. 10.11 The gods who have not made the Heavens and the Earth they shall perish from the Earth and from under these Heavens This is written in the Chaldee and this only of all the Prophesie of Jeremiah Which therefore the Chald. Paraph. saith was a Copy of the Epistle which Jeremiah wrote into Babylon that the Jews if tempted to worship their gods might speak to them in their own language The gods that neither can give rain from Heaven nor cause the fruit to grow out of the Earth they and their worshippers shall perish from the Earth and from under these Heavens Note hence the vast dominion sole soveraignty of the true God He is Lord Paramount he loveth not he will not have any Corrival Faith Fear Love Honour Hope these things are the inward worship of God and are to be given unto him What is the true separation which the Lord our God requires of us 2 Cor. 6. What else but the cleansing our selves and putting away all our strange gods Gen. 39. 2 Cor. 6. See a vast difference between the worshippers of the one and only God and the servants of other gods The Rich mans Wealth his Mammon is taken away c. he despairs and dies as Aristotle saith Despair is the cause of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-murder and worldly sorrow causeth death The Honourable man hath lost his Honour God staines the pride of all glory and brings into contempt all the honourable of the Earth Esay 23.9 The dishonoured man sinks in desparation and is lost The fulness of bread is taken from the Glutton and his god and he are both lost The Wine is taken from the Drunkard Joel 1.5 Awake ye Drunkards and weep and houl all ye drinkers of wine because of the Wine for it is cut off from your mouth The Amaretto the lascivious Letcher the poor forsaken Whore she mourns and weeps Alas there 's no more hire So ye finde the women Ezech. 8.14 There sate at the North-gate Women weeping for Tammuz that is for Adonis as the Latin Fathers commonly understand it or as others Osiris for their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their pleasure and voluptuousness their belly which is their god they have not wherewith to worship it And there is great reason for it That which all these had for their god is now taken away The heart cannot be removed from what it extreamly loved without grief yea great grief Ye have taken away my gods and what have I more Judges 18.24 Micha had a house of gods which the Tribe of Dan took away When the judgements of the jealous God are in the land and upon all our gods as he executed judgement upon the gods of the land of Egypt when the Danites the judgements of God plunder us of all our gods is it not time high time to have a God that cannot be taken away from us Such an only God have the true worshippers Esay 5.13.17 When the false gods and their worshippers are removed then shall the Lambs the innocent blameless ones feed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Word Nebuzaradan left of the poor of the land to be Vine-dressers and Husbandmen 2 Kings 25.12 Zeph. 3.11 Mal. 3.18 with 4.1 2. Those who have more gods then the one and only God are hence justly reproved of this great sin whereof were and are guilty both Romani and Romanenses the older and later Rome 1. This lost the old Romans the knowledge and faith of Jesus Christ the true God They would have acknowledged him such but they understood he would be worshipped alone and they were loth to part with all their false gods for one and so they lost him Their case was much to be lamented but is not thine the same Alas beloved this is Malum epidemicum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a common evil to the Gentiles to the Papists to the Protestants any thoughts wills affections actions works due to God and aliened from God unto the Creature makes a man a worshipper of another God Give me children or else I die saith Rachel to Jacob whereupon Jacobs anger was kindled Am I saith he in Gods stead who who hath withheld from thee the fruit of thy womb Gen. 30.12 Am I a God to kill and make alive that I should cure Naaman of his leprosie so Joram said having rent his clothes 2 Kings 5.7 So Paul and Barnabas rent their clothes when the Lystrians would have done sacrifice unto them Acts 14.14 The Apostle tells us that all things befell the antient people in types and figures and were written for our example And therefore it is more then probable that we may finde the same false gods among us We condemn Salomon for worshipping Ashteroth and Baalim Even to this day we worship Ashteroth the goddess of the Zidonians 1 Kings 11. and that with as much solemnity as ever that is wealth and riches we worship Mammon And though our Lord hath told us that we cannot yet we will serve God and Mammon together We worship many Baalims that is Lordliness and Domineering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will be many Masters This was the pride of the Clergie heretofore Truly pride or any other sin in the Minister is most abominable They had many Titles of Honour but we Clergie and Lay Priests and People can be as proud as they without any titles of honour and like the Cynik tread down Plato's pride with greater pride of our own We have our Baal Perazim the god of Divisions and therefore the Lord threatens to deal with us in this time of the overflowing
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
Schoolmaster Gal. 3.24 Meantime he who is just let him be just still There are degrees of Justice and righteousness as hath been shewen And let us know that it becomes us to fulfil all righteousness Matth. 3.15 And let us pray for that Just and Perfect One who works all our works in us Esay 26. that as he hath begun a good work in us so that he will throughly perfect it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until the day of Jesus Christ Phil. 1.6 Even so come Lord Jesus Revel 22.20 Contrary Principles Mutual impediments SER. 19. SERMON XIX Gal. 5. ver 17. The flesh lusteth against the spirit and the spirit lusteth against the flesh and these are contrary one to the other so that ye cannot do the things that ye would THere are in the holy Scriptures many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as S. Peter said were in his Brother Pauls Epistles things bard to be understood Which difficulty may arise as from other causes so more especially from 1. Either somewhat in the Scripture it self 2. Or from some defect in us As for the Scripture it self it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3.16 of divine inspiration and dictated unto the Pen-men of it by the holy Ghost and therefore while yet we are in the fall there must be a great disproportion between it and us This obscurity is much encreased by mistakes and oversights in translation as also by imposing upon the Scriptures false glosses and mis-interpretations as the Philistines stopt the Wells Gen. 26. so that men cannot as otherwise they might with joy draw water of life out of the Wells of Salvation 2. The difficulty may proceed from some defect in us as being yet unconverted and averse from God and his wayes according to that of Dan. 9.13 We have not turned from our iniquities that we might understand the truth And therefore S. Paul was sent to open mens eyes to turn them from darkness to light c. Acts 26.18 And for this purpose it is a good old prayer I know no new one better and it may be ours for advance of our present business Lighten our darkness we beseech thee O Lord The Text in the Greek speaks thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators render as I have showen how truly we shall then understand when we finde how unsuitable this Translation is to the will of God revealed in his Word Obedience is that Mother-grace Genetrix omnium virtutum as Hierom calls it that which brings forth all other vertues that which sets the eye to see the ear to hear the heart to think the memory to record the mouth to speak the foot to walk the hand to work the whole man to do that and only that which is conformable to the will of God When such holy desires arise in the heart from the Spirit of God then a contrary desire ariseth also from the flesh according to what the Apostle saith Rom. 7.21 When I will doe good evill is present with me And my Text among diverse other perverted Scriptures is wont to be alleadged against obedience unto the will of God so that this Mother-grace cannot bring forth the fruites of the spirit because the children are come to the birth and there is no strength to bring forth Before we come to the particular handling of these words let us analyse them or as much of them as will make up a compleate sense and thereby we shall see what the words so read in our last Translation will amount unto The Apostle having propounded the law of neighbourly love ver 14. which they transgressed ver 15. The Apostle ver 16. propounds an expedient for removal of it an exhortation to walk in the spirit which exhortation he enforces by this motive If ye walk in the spirit ye shall not fullfill the lusts of the flesh This consequence he proves from the nature of Adverse contraries which naturally expell one the other For ver 17. the flesh lusts against the spirit and the spirit lusts against the flesh and these are contrary the one to the other The effect of these contraries fighting one with the other is here concluded according to this translation a downright contradiction to what the Apostle before had exhorted unto He exhorted them to walk in the spirit and told them that so doing they should not fullfill the lusts of the flesh Which spirit and flesh so contending it comes to pass that ye cannot do the things which ye would that is ye would walk in the spirit that ye might not fullfill the lusts of the flesh but this ye cannot do Which yet he had exhorted them unto in the words before Nor will the marginal reading fulfill not help this For whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be part of the exhortation fulfill not or a motive thereunto ye shall not fulfill the conclusion will be the same The absurdity of this reasoning will appear if ye shall conceive a Commander in the war to lead up his men and exhort them to be valiant and take a Fort and promise them a great reward if they take it as Caleb promised that he who should subdue Kiriath-Sepher and take it to him he would give Achsah his daughter to wife Josh 15.16 Yea suppose that this Commander should adde threatnings even death it self in case this Fort were not taken by them according to that if ye walk after the flesh ye shall die Rom. 8.13 Yet now suppose that this Commander after all this exhortation and motives should in the winding up of his speach say expreslly This Fort is impregnable it 's impossible to win it ye cannot take it Truly a man would think such a Commander little other then a Fool and his Soldiers no wiser if they should storm the Fort and hope to carry it upon no better reasons than these are Yet indeed the case is the same if not worse Walk in the Spirit and ye shall not fulfill the lusts of the flesh for the flesh lusts against the Spirit and the Spirit lusts against the flesh that ye cannot do the things that ye would Wherefore since it is most unreasonable to think that the Apostle being taught by the Spirit of God would reason so absurdly let us enquire into the true meaning of the words which cannot be done unless we render them otherwise as thus Walk in the Spirit and ye shall not fulfill the lusts of the flesh For the flesh lusteth against the Spirit But the Spirit lusteth against the flesh but these are contrary one to other that ye may not do the things that ye would According to the judgment of the best Critick that I know these words These are contrary the one to the other are to be put in a parenthesis and then from the lusting of the Spirit will follow that ye may not do the things of the flesh which ye would do But what difference is there between this Translation and the other 1. In
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.
land even fourty dayes each day for a year shall ye bear your iniquities even fourty years And ye shall know my breach of promise Pag. 487. 11. Christ conquering and to conquer Numb 24. v. 17. There shall come a Star out of Jacob and a Scepter shall rise out of Israel and shall smite the corners of Moab and destroy all the children of Sheth Pag. 540 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or The conflict with evil thoughts Deut. 2.24 Rise ye up take your journey and pass over the River Arnon Behold I have given into thine hand Sihon the Amorite King of Heshbon and his land Begin to possess it and contend with him in battel Pag. 604. 13. Attende tibi Look to thy self Deut. 4. v. 9. Only take heed to thy self and keep thy soul diligently lest thou forget the things which thine eyes have seen and lest they depart from thy heart all the dayes of thy life but teach them thy sons and thy sons sons Pag. 631. 14. Attende tibi doctrinae Look to thy self and the doctrine Deut. 6. v. 6.7 And these words which I command thee this day shall be in thine heart and thou shalt shalt teach them diligently unto thy children Pag. 658. 15. Gods Request unto his people Or Gods petition of Right Deut. 10. v. 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 16. One and All. Or Love the fulfilling of all the Commandements Deut. 19. v. 9. If thou shalt keep all these Commandements to do them which I command thee this day to love the Lord thy God and to walk ever in his wayes then shalt thou adde c. Pag. 701. 17. The Regenerate become Degenerate Deut. 32. v. 5. They have corrupted themselves Their spot is not the spot of his children They are a perverse and crooked generation Pag. 743. 18. There is no necessity for a wise and just man to sin Eccles 7. v. 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 Pag. 761 19. Contrary principles mutual impediments Gal. 5. v. 17. For the flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would Pag. 774 20. Some Saints not without sin for a season 1 John 1. v. 8. If we say that we have no sin we deceive our selves and the truth is not in us Pag. 785. An Index of such Scriptures as are either purposely or more briefly and occasionally opened in this Book Genesis Chap. 1 Vers 1 2 Pag. 2 A Chap. 1 Vers 20 Pag. 3 C Chap. 1 Vers 24 Pag. 3 D Chap. 2 Vers 2 Pag. 3 E Chap. 2 Vers 16 Pag. 5 B Chap. 2 Vers 17 Pag. 6 D Chap. 2 Vers 17 Pag. 309 D Chap. 2 Vers 18 Pag. 5 A Chap. 2 Vers 18 Pag. 364 B Chap. 2 Vers 22 23 Pag. 7 C Chap. 3 Vers 14 Pag. 716 A Chap. 3 Vers 15 Pag. 9 B Chap. 3 Vers 15 Pag. 534 E Chap. 3 Vers 22 Pag. 25 D Chap. 3 Vers 22 Pag. 600 E Chap. 3 Vers 23 Pag. 26 E Chap. 4 Vers 1 Pag. 27 A Chap. 4 Vers 3 Pag. 29 B Chap. 4 Vers 7 Pag. 31 B Chap. 4 Vers 10 Pag. 40 A Chap. 4 Vers 17 Pag. 40 C Chap. 4 Vers 20 21 22 Pag. 42 D Chap. 4 Vers 26 Pag. 43 C Chap. 5 Vers 3 Pag. 44 A Chap. 5 Vers 22 Pag. 46 B Chap. 5 Vers 29 Pag. 52 E Chap. 6 Vers 7 Pag. 54 C Chap. 6 Vers 9 Pag. 570 D Chap. 8 Vers 21 Pag. 56 D Chap. 9 Vers 1 Pag. 94 A Chap. 9 Vers 4 Pag. 747 D Chap. 9 Vers 26 27 Pag. 62 B Chap. 9 Vers 26 27 Pag. 111 B Chap. 9 Vers 26 27 Pag. 580 A Chap. 10 Vers 8 11 12 Pag. 131 A Chap. 11 Vers 2 Pag. 89 C Chap. 11 Vers 4 Pag. 317 C Chap. 12 Vers 1 Pag. 133 A Chap. 12 Vers 1 Pag. 418 A Chap. 12 Vers 5 Pag. 47 E Chap. 12 Vers 8 Pag. 134 A Chap. 14 Vers 14 Pag. 47 E Chap. 14 Vers 18 Pag. 89 B Chap. 15 Vers 1 Pag. 136 A Chap. 15 Vers 2 4 Pag. 149 C Chap. 15 Vers 5 6 Pag. 135 B Chap. 16 Vers 1 12 Pag. 103 C Chap. 16 Vers 12 Pag. 528 C Chap. 16 Vers 2 Pag. 155 A Chap. 17 Vers 1 Pag. 690 D Chap. 17 Vers 5 Pag. 243 E Chap. 17 Vers 13 Pag. 213 E Chap. 17 Vers 16 Pag. 155 D Chap. 21 Vers 25 Pag. 461 E Chap. 22 Vers 15 Pag. 157 C Chap. 22 Vers 18 Pag. 156 C Chap. 24 Vers 2 3 Pag. 183 D Chap. 24 Vers 44 Pag. 161 B Chap. 24 Vers 57 58 Pag. 126 B Chap. 25 Vers 22 Pag. 103 D Chap. 25 Vers 23 Pag. 546 B Chap. 25 Vers 26 Pag. 779 C Chap. 25 Vers 27 Pag. 169 A Chap. 25 Vers 30 Pag. 532 D Chap. 26 Vers 5 Pag. 243 E Chap. 26 Vers 19 22 Pag. 116 E Chap. 26 Vers 20 21 22 Pag. 615 E Chap. 27 Vers 34 38 39 Pag. 170 B Chap. 28 Vers 3 Pag. 171 D Chap. 28 Vers 19 Pag. 172 B Chap. 30 Vers 8 Pag. 757 D Chap. 30 Vers 11 Pag. 337 A Chap. 32 Vers 28 Pag. 543 B Chap. 33 Vers 9 Pag. 173 B Chap. 33 Vers 11 Pag. 174 A Chap. 34 Vers 2 Pag. 554 E Chap. 35 Vers 2 3 Pag. 174 D Chap. 36 Vers 6 Pag. 175 C Chap. 36 Vers 8 Pag. 527 A Chap. 36 Vers 36 Pag. 187 A Chap. 37 Vers 33 Pag. 381 A Chap. 37 Vers 35 Pag. 176 A Chap. 38 Vers 18 Pag. 176 D Chap. 39 Vers 4 Pag. 177 C Chap. 40 Vers 10 Pag. 512 C Chap. 41 Vers 13 Pag. 296 C Chap. 41 Vers 46 Pag. 431 D Chap. 46 Vers 26 Pag. 183 B Chap. 47 Vers 10 Pag. 514 D Chap. 48 Vers 22 Pag. 96 B Chap. 49 Vers 10 Pag. 192 E Chap. 49 Vers 26 Pag. 179 B Exodus Chap. 1 Vers 3 Pag. 183 B Chap. 1 Vers 12 Pag. 184 D Chap. 2 Vers 10 Pag. 185 D Chap. 2 Vers 11 Pag. 187 B Chap. 3 Vers 14 Pag. 188 E Chap. 4 Vers 1 Pag. 191 A Chap. 4 Vers 13 Pag. 192 D Chap. 4 Vers 16 Pag. 194 B Chap. 5 Vers 2 3 Pag. 195 B Chap. 5 Vers 9 Pag. 196 B Chap. 6 Vers 2 Pag. 189 C Chap. 8 Vers 22 Pag. 196 D Chap. 8 Vers 23 Pag. 199 C Chap. 8 Vers 25 Pag. 538 E Chap. 9 Vers 28 30 Pag. 200 C Chap. 12 Vers 9 Pag. 203 D Chap. 12 Vers 11 Pag. 217 C Chap. 12 Vers 37 Pag.
〈◊〉 〈◊〉 〈◊〉 that is Non mundificabit he will not cleanse him who bears his Name falsly or vainly For whereas this Commandement is directed against hypocrisie and the end of the Law and Gospel is to render men pure as God is pure holy as he is holy the Lord here threatneth that he will not purifie him who pretends Gods Name and being in shews of holinesse but hath not that purity nor desires to have it that he will not purifie or cleanse such an one A due reward of hypocrites who do all they do by the art of seeming holy and thereunto intend all their endeavours Mat. 23.5 do all their works to be seen of men and therein rest themselves as if to be reputed pure and holy were in-indeed to be the people of Gods holiness its just with the most holy God not to purge and cleanse these from their sins since they desire not real and true purity and withal to render unto them what they desire a reputation and esteem among men as if they were pure and holy Such is that generation Prov. 30.12 pure in their own eyes yet not cleansed from their own dung And of such our Lord saith They have their Reward O that all the people of God well considered this That the proper Name of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Being and he requires of all who bear his Name Being sincerity reality and truth That his Name is holy and therefore he requires of us like holiness and that we purge our selves from all pollution of flesh and spirit and perfect holiness in the fear of God So will he purifie us and cleanse us from all our iniquities 1 John 1.9 and we shall be pure as he is pure 1 John 3.3 and as he is holy so shall we be holy in all manner of conversation 1 Peter 1.15 The Lord strengthen us hereunto Thou shalt not bear false witness against thy neighbour Exod. 20. Ver. 16. These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and verbatim sound thus Thou shalt not answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or speak against thy friend neighbour or companion a false witness or a witness of falshood Where by witness we understand not only the testimony or thing witnessed as the Chaldy Paraphrast and the LXX here render it but also the person who bears witness as Levit. 5.1 If a soul sin and hear the voice of swearing and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a witness So Deut. 19.18 If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the witness be a false witness c. where the words following are the same with these before us of the ninth Commandement If the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 witness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mendatium respondit in fratrem suum hath testified or answered falshood against his brother So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here personally understood and in rectio thus Thou a witness of falshood or a false witness shalt not answer against thy neighbour because witnesses were wont to be adjured and to answer to interrogatories But the Law is spiritual Christ is God Amen Esay 65.16 The Truth and he that is true 1 John 5.20 And we who believe and love him are in him who is true and he in us and he speaks in us and witnesseth unto us what is true and we answer by our assent and consent unto him the true and faithful witness Rev. 1.5 and from that testimony of truth we speak the truth to our neighbour And so our yea is yea if we say yea it answers unto the witness in our minde and heart and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minde and speech anagrammatically answer one to the other It answers also to the thing testified Pronuntiat uti res est and so likewise our yea is yea And so on the contrary our nay is nay O how far is the present falsly called Christendom from that which all pretend unto the Christian life conversation and communication Doth not the Prophet foretel what manner of people we ought to be The remnant of Israel shall not do iniquity nor speak lies nor shall a deceitfull tongue be found in their mouth Zeph. 3.13 Where shall we finde this necessary character of a Christian Take away lying take away a deceitful tongue and take away withal many a mans trade and his whole livelyhood who get their treasure by a lying tongue Prov. 21.8 The just man lives by his faith these live by deceit and fraud But I hope there is such a remnant in the world of whom the world is not worthy Such as the Lord owns for his people Children that will not lie upon which terms he is their Saviour Esay 63.8 Such as the sons of Jacob said they were True men Gen. 42.11 O that we all who call our selves Christians were of that number For there is a word which is clothed about with death God grant it be not found in the heritage of Jacob Ecclus 23.12 It is the word of Belial Psal 101.3 that is the Devil and Satan according to the Syrlac 2 Cor. 6.15 He is a lyar c. and the father of lyes and lyars John 8.44 and unto these he dictates and teacheth his lyes and they become his lying children by answering and consenting thereunto and not hearing the Law of the Lord Esay 30.9 And out of that evil treasure of their heart they speak lyes unto their neighbour But we have not so learned Christ if we have heard him and have been taught by him as the truth is in Jesus that we put off concerning the former conversation the old man which is corrupt according to the deceitful lusts and be renewed in the spirit of our minds and that we put on the new man who after God is created in righteousness and true boliness Therefore putting away lying let every one speak truth to his neighbour Lord deliver our souls from lying lips and a deceitful tongue If the thief be not found Exod. 22. Ver. 8. then the master of the house shall be brought unto the Judges to see whether he have put his hand unto his neighbours goods The sense of this Scripture is obscured by a mistake of our Translators who have added to the text a superfluous supplement to see For they well knew how ever they neglected it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only a conditional and interrogative which is wont to be expressed by Si and an if and whether as they here turn it But it s also a particle of swearing affirmatively if alone Gen. 26.28 Let us make a covenant with thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thou wilt hurt us that is as the LXX render it that thou wilt do us no hurt If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be added negatively 1 Kings 1.51 Adonijah saith Let King Solomon swear to me this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he will not slay his servant with the sword So the Chald. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 and the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he will not kill me Thus our Lord Matth. 16.4 A signe saith he shall not be given unto it which words S. Mark reports thus with an oath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verily I say unto you if a sign be given to this generation which the Syriac expresseth verily I say unto you that a signe shall not be given unto this generation and so our Translators rightly turn the words there there shall no signe be given to this generation So the servants of the King of Syria swear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they shall prevail over Israel 1 Kings 20.23 and other like examples we may adde as that more notable Psal 95.11 To whom I sweare in my wrath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they shall enter into my rest that is that they shall not enter into my rest as the Apostle explains those words Hebr. 3.11 compared with ver 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they shall not enter So in this place before us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a note of swearing and the Scripture should be so expressed The Master of the house shall be brought unto the Judges That he hath not put his hand to his neighbours goods If this seem harsh we must know that an oath is wont to be understood by an Elipsis and defective speech as in the former examples may appear But if any supplement here be thought needful it should not be that or any such as that which our Translators adde to see but rather to swear for so the Greek Interpreters here have expressed the words the Master of the house shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before God so they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we more rightly turn Judges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall swear that he hath not dealt wickedly in all the pledge of his neighbour So Hierom also jurabit and he shall swear The Chald. Par. retains the genuine defect common with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si non The Syriac also and the Arabic and Samaritan translations express the words in form of an oath Vatablus also and the Tigurin Bible and Castellie as also Tremellius who hath this supplement Juramento se purgaturus he shall be brought before the Judges to purge himself by an Oath c. The like supplement hath the French the Italian and Spanish Translations and two Low Dutch The other was mislead by Luthers translation as also Munster and Piscator and one of our old English translations which our last followed But Coverdale and all the rest understood the words as an Oath And it is much that ours were so mistaken For in the 11 verse following we have the very same words with those before us in the form of an oath as they there translate them Whence we may take notice with what fear and reverence we ought to take an Oath for the Scripture here prescribes a defective speech in expressing an Oath as they who speak out of fear are wont in speaking to lose some word or other And the Scripture omits especially such words as bode evil as execrations and curses which are commonly understood in Oathes And it may teach us in like case to forbear all imprecations and evil wishes to our selves or others and to suppresse them under an Euphemismus or to use some circumlocution rather then plainly to pronounce them Thus much even the Heathen may teach us as in that known broken speech Quos ego sed motos praestat componere fluctûs How much more may we learn this of David Psal 132.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I come into the tabernacle of my house and the like ver 4. that is surely I will not c. How much yet more may we learn this of God himself who swearing useth an abrupt and imperfect speech which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an antecedent without a consequent If they enter into my rest Psal 95.11 what remains is understood Let us be followers of God and be taught by him as his dear children Ephes 5.1 and forbear swearing and cursing yea and lying and stealing and committing adultery c. for which the land mourneth Hos 4.2 3. Therefore now put off thine ornaments from thee Exod. 33. Ver. 6. that I may know what to do unto thee And the children of Israel stript themselves of their ornaments by the Mount Horeb. The people had not put on their ornaments as appears ver 4. which is spoken by anticipation otherwise the Lord had not here commanded them to put them off The words contain the Lords precept with the end of it and the peoples obedience thereunto But whether that obedience be set forth by the place where it was performed or from the cause moving them thereunto there 's the question For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie by as it is here turn'd but from as it is rendred in the Chald. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Samaritan the Syriac and Arabic Versions also in the Vulg. Lat. A Monte LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Mount Horeb. So Castellio and one Low Dutch Bible Vatablus and Munster render the word juxta and ad yet they confesse that its à Monte in the Hebrew Tremellius and Diodati adde a supplement far from the Mount Horeb. Another tells us that here is Enallage praepositionis an enallage or change of one preposition for another viz. à for ad or juxta from for at or nigh But if we admit of such changes we shall soon elude and lose that sense which the Spirit of God aims at Only one of our old English translations hath from but with an unreasonable supplement viz. After Moses came down from the Mount Horeb. The rest of our translations have by or under or before as others have at or neer It s evident from this variety of translations and all differing among themselves and from the Original that there must be something amiss they saw not how the word would yield a good meaning if rendred from But suppose that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be turn'd from as from the Mount Horeb what sense shall we make of it The Mount whether Sinai or Horeb two tops of the same Mountain where the Law was given signifies the Law there given by a Metonymie Hebr. 12.18 Ye are not come to the Mount that could be touched that is the Law given in Mount Sinai or Horeb opposed to the Gospel figured by Mount Sion ver 22. whence it went forth Esay 2.3 Compare also Gal. 4.21 with 24. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it doth not only note a distance but implies a cause as Hos 12.9 I am the Lord thy God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the land of Egypt that is from my bringing thee out of the Land of Egypt It is the Lords argument whereby he claims his people as peculiar to himself Exod. 20.2 3. And that indeed it is so
for our admonition that we might the better be confirmed and assured that the Lord Jesus Christ is the true Paschal Lamb 1 Cor. 5.7 the true daily sacrifice that Lamb of God who takes away the sins of the world John 1. For as among the many lawes touching the Paschal Lamb this was one which was observed in the accomplishment of it in the Lord Jesus Christ John 19.26 A bone of him shall not be broken and therefore they brake not his legs as they did theirs who were crucified with him So like charge is given in the Scripture before us concerning the time when Christ our Passover was sacrificed for us which is observed very punctually by the Evangelist S. Mark Chap. 15.25 It was the third hour when they crucified him the usual hour of the Morning Sacrifice although that time might be allowed to other Sacrifices which by no means might precede this the Morning Sacrifice was sometime offered more early The same Evangelist saith that at the ninth hour or three a clock after noon the time of the Evening Sacrifice unless it did somewhat anticipate for the reason above named at that same ninth hour Jesus cryed with a lowd voice and gave up the ghost Mark 15.34.37 All which although it be very well worth our observation and may be a good subject for our meditations to busie themselves about especially the Passion week now instant yet I believe there is somewhat of neerer concernment unto us which may hence be taken notice of without which all our meditations about Christ crucified without us so many hundred years ago will very little avail us toward our salvation Surely as we are with the Lord the Sun of Righteousness so is he with us as I have lately shewen If therefore we decline from our obedience become Apostates unto the light and turn from the Lord and follow the Prince of darkness and will do his lusts these are two spiritual evenings between which the Paskal Lamb is slain Which are the very same with that of the School that sin consists either in aversione à Deo or conversione ad creaturam in turning away from God or turning to the creature The same two evils which the Prophet saith the people had committed They have forsaken the Fountain of living waters and digged to themselves Cisterns or pits broken pits or Cisterns which will hold no water Jer 2.13 According to this distinction we may reconcile the Wiseman and the Apostle who indeed differ not but only seemingly We read Ecclus 10.12 that the beginning of pride is when one departeth from God and his heart is turned away from his Maker For pride is the beginning of sin c. that is Quoad aversionem à Deo so far forth as a man through pride which is an high opinion of a mans own excellency turns away from God But the Apostle speaking of the other term 1 Tim. 6.10 Covetousness saith he 1 Tim. 6. v. 10. is the root of all evil For so I would rather turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covetousness or concupiscence then strictly according to the etymon the love of money or rather silver as the Syriac renders it For so it is not adequately true that the love of silver is the root of all evil which may be said as well of gold or any other creature And therefore the Vulg. Lat. renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cupiditas covetousness or concupiscence Between these two spiritual evenings the turning from God who is our life Deut. 30. and the turning to the creature the man dies from his spiritual life For the declining or turning away of the simple shall slay them Prov. 1. v. 32. and the prosperity or rather the ease or rest in sin of fools shall destroy them Prov. 1.32 where whether it be the Translators or the Printers fault I know hot but the marginal reading or ease of the simple is misplaced being directed to the former member of the sentence unto which it belongs not not to the latter unto which word ease may belong as answering to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they turn prosperity but the word simple may there be well left out For though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former part of the sentence signifie simple ones such as are easily perswaded to folly yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the later part signifies not such simple men but arrant fooles as being joyn'd with the brutish person and opposed to the wise Psal 49.10 troublesome turbulent fools whence the Star or rather Constellation called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath its name or they from it which raiseth great storms and tempests especially in the straights of Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subject to it saith Benjamin in his Journal the wicked fool is as the troubled sea when it cannot rest whose waters cast up mire and durt Esay 57.20 Now as the sinful man dies from the divine life between these two spiritual evenings so doth the Lamb of God the Paschal Lamb also die from the sinful man between the same two evenings For while we are yet sinners Christ died for us Rom. 5.8 as being wounded not only for our transgressions and bruised for our iniquites as our Translators turn those words Esay 53. v. 5. Esay 53.5 but as they ought to be rendred He was wounded of our transgressions and was bruised of our iniquities the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sound of our transgressions and of our iniquities And so Arias Montanus turnes them A prevaricationibus and Ab iniquitatibus nostris And Tremellius Dolore afficitur à defectionibus nostris atteritur ab iniquitatibus nostris he is grieved of our failings he is bruised of our iniquities Which Verbs he puts in the Present tense implying that as in the Prophets time so long before Christs temporall dispensation and manifestation in the flesh so in our times also so long after the dayes of his flesh and his temporal dispensation our sins wound and bruise the Christ of God as he complains I am broken with their whorish heart which hath departed from me Ezech. 6.9 and the like is affirmed Hebr. 6.6 and 10.29 The Apostle gives us serious advise touching these Evenings Ephes 4.26 Be angry and sin not let not the Sun set upon your touchiness fretfulness or peevishness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sol ne occidat super iracundia vestra let not the Sun go down upon your trefeness or testiness there 's one evening neither give place to the Devil there 's the other evening of dismal darkness O that such a time were come which is promised unto the people of God! Esay 60. v. 19 20. Esay 16.19 20. that the Lord were unto us for an everlasting light and our God for our glory that the Sun might no more go down c. Soles occidere redire possunt The Sun of Righteousness may set by death and rise again And certainly
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
themselves and brought in the burnt offerings into the house of the Lord. First they are said to have killed the Passeover then the Priests and Levites ashamed of their uncleanness brought in the burnt offerings into the house of the Lord which must be understood of those offered in the feast of unleavened bread For we read of no other prescribed in the Passeover but one Lamb or Kid and this Rite and Ceremony is said to have been performed according to the law of Moses the man of God 2 Chron. 13.15 16. There is another example which speaks more home to this purpose viz. that Passeover of Josiah whereof it s said Surely there was not such a Passeover from the dayes of the Judges that judged Israel nor in all the dayes of the Kings of Israel nor of the Kings of Judah 2 Kings 23.22 This Passeover is related more particularly 2 Chron. 35.1 19. where express mention is made of killing the Passeover in the fourteenth day of the first moneth ver 1. which consisted of Lambs and kids according to Exod. 12. The King also is said beside the Passeover offerings to have given to the people 3000 Bullocks ver 7. And the Princes are said to have done the like where the Passeover is killed on the fourteenth day ver 1.11 and the other Sacrifices are said to be removed v. 12. The distinct wayes of dressing these offerings prove this for ver 13. they rosted the Passeover which is said before to consist of Lambs and Kids v. 7. with fire according to the Ordinance But the other holy offerings sod they in Pots and in Cauldrons and in Pans By all which it appears that although mention be made of the flock and the herd yet by these are not to be understood the Passeover which was offered by it self but the offerings annexed thereunto in the feast of unleavened bread v. 17. I could wish therefore that of were left out and the words read thus Thou shalt therefore sacrifice the Passeover unto the Lord thy God Sheep and Ox. Thus the Greek Interpreters render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheep and Oxen. So Munster Ovem Bovem Arias Montanus also and Tremellius So likewise the Tigurin Bible Thus also the French and Italian and Luthers Translation with that which was turned out of Luthers in the Low Dutch To prevent the errour noted before Piscator turns the words thus Thou shalt kill the Passeover to the Lord thy God also Sheep and Oxen. And two of our old English Translators have done the like whom it had been to be wished that our last had followed All this might have been a kinde of Rationale divinorum or a Directory to the Levitical ceremonial service of the Passeover but what is it unto us It is an Essay towards the amendment of the last English Translation of the Bible and so a part of my business But I intended not a bare critical discourse Surely beside the commemoration of our Lords death who is our true Passeover or Paskal Lamb the Spirit of God requires of us that we offer up also our spiritual Sacrifices That we may the better understand this we must remember that the Lamb is called the Lords Passeover Exod. 12.11 as he who gives the Paskal Lamb. It s also called our Passeover as being given to us 1 Cor. 5.7 Now it s a worn saying Omne beneficium postulat officium Every benefit requires an answerable duty And every holy rite and ceremony as it imports and holds forth something unto us so it claims something of us And such is the Passeover a divine rite signifying the Lamb of God slain and the blood sprinkled on the Lentil or upper door-post and the two side-posts which import the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rational part and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the concupiscible and irascible Exod. 12.7 Rom. 3. v. 25 26. and the Lord passing over For God set forth this Lamb a propitiation through faith in his blood for a declaration of his righteousness for the passing over the sinnes formerly committed by the forbearance of God for a declaration of his righteousness at this time that he may be just and making him just who is out of the faith of Jesus Rom. 3.25 26. Which divine ceremony requires also a duty at our hands but with a difference For the same rite was diversly performed 1. By those who came newly out of Egypt and 2. By those who were come into the holy Land Exod. 12.52 1. By those who were now going out of Egypt the Feast of unleavened bread was kept which figured sincerity and truth 1 Cor. 5.7 8. and was required out of the Passeover Purge out of you the old leaven that ye may be a new lump as ye are unleavened For even Christ our Passeover is sacrificed or slain for us Therefore let us keep the Feast not with old leaven neither with the leaven of malice or naughtiness and wickedness but with the unleavened breads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of sincerity and truth This sincerity and truth was required in those who were coming out of Egypt and is of those who are coming forth of the straits of sin the spiritual Egypt Mich. 7.19 And the good Lord pardons every one who with sincerity prepareth his heart and endeavoureth without hypocrisie to purge out the old leaven of sin as in the case of those who were in the same state 2 Chron. 30.18 19 20. Howbeit this sincerity of endeavour is not all the whole duty which is required of those who keep the feast of unleavened bread much less is it the perfection of the Christians duty as our Translators usually render what is in the holy Text perfection or perfect by sincerity and sincere and upright as Psalm 18.23 or else mislead the credulous Reader by putting one or other in the margent as Gen. 17.1 and often elsewhere The feast of unleavened bread was alwayes adjoyn'd unto the Passeover And the sincerity and truth alwayes answereth unto the Lamb slain even in the childehood and while Israel is a childe and the Lord loves him and calls his fon out of Egypt Hos 11.1 Israel is even then sincere in love unto God and his neighbour Ephes 4.15 and that love is without hypocrisie But Israel though he must ever be sincere yet not alwayes a childe but must grow up unto him in all things who is the Head even Christ Ephes 4.14 15. This is that which the Apostle prayes for in behalf of the Philippians Phil. 1. v. 9. That their love might abound yet more and more in acknowledgement and in all sense that they might approve or try things that are excellent or which differ and so might have the true Discrimen honestorum turpium the discerning between things honest and dishonest and have their senses exercised for the discerning of good and evil Hebr. 5.14 Hebr. 5. v. 14. that they might
be sincere and without offence unto the day of Jesus Christ when there is a Period put not unto the sincerity which must continue but to the childehood for the childe growes up and becomes fruitful and profitable therefore to the yong Paskal Lamb in the feast of unleavened bread is added the grown sheep most fruitful and profitable and meek and harmless And therefore the Apostle having prayed that they might be sincere until the day of Jesus Christ Phil. 1.9 10. adds presently filled with the fruits of righteousness which are by Jesus Christ to the glory and praise of God And of this growth are or ought to be the common sort of believers in Jesus Christ Which antiently were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laiks according to Clemens in his Epistle to the Corinthians to name no other testimony of the Fathers There is also another sort of Believers in Jesus Christ who grow up as Calves in the stall that they may become strong Oxen Mal. 4.2 who in the spiritual old age of the divine wisdom tread down the wicked Senilis Bos fortiter figit pedem the old one treads sure Psal 18.38 The Prophet prayes for both Psal 144. v. 13 14. Psal 144.13 14. That our Sheep may be bringing forth thousands and become multiplyed into ten thousands in our streets where our Translators leave out the Participle that our Oxen may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loaden with flesh or fatted or able to bear the burdens of the weak Rom. 15.1 where the word signifying Oxen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports also Teachers which ours turn Dukes 1 Cor. 9. v. 9 10. Gen. 36.21.29.30 Job 33.33 35.11 Whence S. Paul accordingly applyes that of Moses Deut. 25.4 Thou shalt not muzle the Ox in his treading out corn 1 Cor. 9.9 Doth God take care of Oxen or saith he it altogether for our sakes for our sakes it was written because he who is plowghing ought to plowgh in hope and he who is treading out or threshing in hope ought to partake of his hope This is the labour of the strong Oxen who tread out the pure grain of the Spirit out of the husk of the letter According to which the Wiseman saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where there are not Oxen or Teachers the Crib is clean Prov. 14. v. 4. but greatness of increase is in the strength of the Ox Prov. 14.4 1. Hence it appears that the acceptable Sacrifices of Sheep and Oxen suppose the Sacrifice of the Lamb. All our services offered unto God have their tincture and vertue from Christs oblation Whence it is that the offerings on the Sabbath new Moons and first-fruits they pre-require the continual burnt offering of the Lamb Numb 28. And it is by him that we offer the Sacrifice of praise to God continually Hebr. 13.15 And because Christ our Passeover is sacrificed for us therefore we must keep the feast 1 Cor. 5.7 8. 2. The Sacrifice of the Lamb infers and requires our spiritual Sacrifices This argument is of more general consideration For the divine bounty is obligatory and Religion hath its name from that tye of Gods goodness upon us whereby we are Religati obliged and bound unto suitable and grateful obedience which our conscience elicites and drawes from us For whereas it is the dictate of nature saith the Orator Dei proprium esse servare benefacere that it is Gods property to save from evil and to do good the acknowledgement of this divine grace and favour inclines us and puts us upon some way or other whereby we may shew our thankfulness Whence it is that the Philisopher saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nature teacheth us to sacrifice Howbeit so to sacrifice as to finde acceptance with God ncessarily supposeth a divine Oracle revealing what is that acceptable will of God otherwise all service of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no other then will-worship But since God hath made known his will in his Word it appears to him who duely considers it that Religion especially that of the Christians is wholly practical even in every Article of the Christian faith and requires our conformity thereunto As that Christ was born of the Virgin Mary it mindes us of being obedient unto the pure doctrine and doing the will of our Father who is in heaven out of which Christ is born so that every one of us who believe and obey may be the Mother of Christ Matth. 12.50 that he may be formed in us and we conformed unto him Gal. 4.19 And as he suffered so his sufferings may abound in us 2 Cor. 1.5 As he was crucified so our old man may be crucified with him Ram. 6.6 As he died so we may die with him and be buried with him by baptism Rom. 6.5 As he arose so we may arise with him and as he ascended we also may seek the things chat are above where Christ is at the right hand of God Col. 3.1 Ephes 2. v. 6. where we may sit with him in heavenly things in Christ Jesus And as he cometh to judge the world so shall the Saints be his Assessors and shall judge the world with him 1 Cor. 6.2 So that the Lord Jesus Christ requires our imitation of his most meritorious death and passion for us For the love of Christ constraineth us judging this thing That if one be dead for all 2 Cor. 5. v. 14 15. therefore all were dead And he died for all that the living may no more live unto themselves but unto him who hath died and is risen again for them 2 Cor. 5.14 15. And hence it is that the genuine and true Christians how harmless how profitable soever they are to their generation yet are they for Christs sake mortified all the day Rom. 8. v. 36. and have been accounted as sheep of the slaughter For so the most fruitful trees of righteousness are most cudgeld The like reason there is of those laborious Oxen who spend their strength in treading out the corn they are Sacrifices unto God as that painful Ox S. Paul who laboured more then his fellowes he was offered up unto God as a Sacrifice or rather as a Drink-offering Phil. 2.17 2 Tim. 4.6 And all the Lords Labourers as they receive their strength from God so they spend it in his service and are spent and offered up as Sacrifices unto God and so keep the feast of unleavened bread as we read that Herod the King laid on hands to vex certain eminent ones of the Church So I render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 12. v. 1. eminent ones according to Gal. 2.6 And so Aliquis is used in Latin Sese aliquem credens Thinking himself Some-body So Persius And he killed James that labouring Ox and he proceeded to apprehend Peter also his painful Yoke-fellow And S. Luke adds But they were the dayes of unleavened bread Why was mention made of those dayes but to intimate a spiritual celebration of that
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