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
4.14 How long wilt thou cause thy vain thoughts to lodge in thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thine inward part Jer. 4. v. 14. or thine heart as the LXX sometime turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O thou Israel of God! Thou chaste Spouse of Christ The false Prophets the Balaams who devour the people have given wicked counsel unto the Midianites false judgements against thee 2 Cor. 11. v. 3. Numb 31.16 to corrupt thy chaste thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from that simplicity that which is toward Christ 2 Cor. 11.3 Wherefore straiten or distress the Midianites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast divine authority Numb 25. v. 17. even Gods command so to do Numb 25.17 From this whorish woman even the vain thoughts was the beginning of sin and by her we all die Give not passage to the water nor to the wicked woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldness of going abroad Ecclus 25. v. 26. If she go not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to thine hand or power cut her off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plar à carnibus from thy flesh and give her a Bill of divorce and let her go More specially this concerns you O ye Priests It is not unknown to you how Phineas the son of Eleazer that is as the names import Confidence of face in or from Gods help obtained the covenant of peace and of the everlasting Priesthood to wit by slaying Cozbi the tie or lying nature of sin and Zimri or that disposition that rejoyceth therein Numb 25.6 7. Psal 106.30 31 c. It is the exhortation which Dr. Thomas Drayton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of blessed memory and my reverend and worthy good friend directed in a learned and pious Sermon of his at Wilts on 2 Cor. 7.1 to the Ministers of that County March 1. 1656. the Sermon is in print and entituled The Proviso or Condition of the promises For which his good counsell therein contained viz. to cleanse our selves from all filthyness of flesh and spirit and to perfect holyness in the fear of God he was long persecuted by ignorant Zelotes alleaging that he and another a friend of his had filled that County with the Doctrin of Perfection Which is such another crime as that which was laid against the Apostles Act. 5.28 That they had filled Jerusalem with their Doctrin and what was their doctrin but the doctrin of a perfect life Such as Moses and the Prophets Such as Christ their and our Master and his Apostles taught them and us if we will learn it May it not rather be laid as a true crime against his accusers that they and such as they fill that County and the whole Nation with the Doctrin of imperfection and all wickedness which will directly and by good consequence follow from it Besides how unhandsom and unproper is it for those whose calling requires of them that they stirre up men to endeavour after the perfect life that they may stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect and compleat in all the will of God Col. 4.12 Col. 4. v. 12. How unseemely is it for them to plead for Baalim their Lording and ruling lusts which they call their weaknesses frailties and imperfections If these must remain why then is it written that the Deliverer shall come out of Sion and shall turn away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impieties or ungodlynesses from Jacob and that he shall take away their sinnes Rom. 11. v. 26. Rom. 11.26 Yea for what end did Christ give his gifts unto men viz. His Apostles Prophets Evangelists pastors teachers was it not for the perfecting of the Saints for the work of the ministry for the edifying of the body of Christ until we all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meet or come into the unity of the faith and the acknowledgement of the Son of God unto a perfect man Ephes 4. v. 12 13. unto the measure of the stature or age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the fulness of Christ Ephes 4.12 13. Surely therefore these men cannot more evidently declare that they are none of Gods gifts unto men then when by their doctrine of unbelief they take away all hope of the perfect life For since hope is the foundation of all pious endeavours if the hope of perfection be taken away who will endeavour after it and how can these men be Gods gifts for the perfecting of the Saints when they take away the hope of being perfect let such pretend themselves the gifts of God unto men they are no doubt such as S. Paul calls false Apostles and deceitful workers 2 Cor. 11.13 Yea is it not crime enough to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slow bellies idle lazy drones to do no good toward this great work of God unless they be also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil beasts operative in mischief like Wasps and Hornets vexing and stinging such as are industrious and abounding in the work of the Lord such as warn every man and teach every man in all wisdom that they may present every man perfect in Christ Jesus Unto which this good man laboured striving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his Christs operative power working in him Col. 1. v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in power or vigour And is it not a shame to be like the Gardiners Dog according to the Italian Proverb which will eat no herbs himself yet envies those who would Let such Pharisalcal hypocrites know that the Lord denounceth a woe against them Matth. 23. v. 13. who shut up the kingdom of heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against or rather before men and neither go in themselves neither suffer them who are entring to go in But the zeal to my friend whom the good God hath rescued out of the hands of evil men whose mercies are cruelty God grant that his blood be not laid to their charge my love and zeal to him hath transported me into a large digression yet such as is not unpertinent unto our present purpose Much love much zeal there is among the divided judgments But the love and zeal of every severall opinion is wholly carried toward its own respective party And what our Lord foretold of these last times is found to be most true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because iniquity is multiplied the love of many shall wax cold Matth. 24. v. 12. The manifold iniquity hath now coold the love and zeal of every severall sect and party toward many so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be understood objective objectively so that there is no common love and zeal towards all men but every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sings to himself and pleaseth himself Every Zimri every divided party cut off from others so Zimri signifies as also to sing loves and is zealous toward his Midianitish woman the thoughts of the divided opinions and judgments every Zimri's love and zeal is toward his Cozbi his lie which
hidden and invisible Church as those names signifie Obs 2. What is principally to be partaken of in Christ his Head his ruling part we are to receive him as our Prince our Ruler and Governour This is that which is aimed at first in these words Many can be content to partake of him as a Prophet as a Priest as a Sacrifice but few as an Head few as a Prince Head and Governour As ye have received Christ Jesus the Lord so walk in him Col. 2.6 Obs 3. What part of the word is principally intended by the Head what else but the ruling part the Head-sum of the Law and Faith even love out of a pure heart 1 Tim. 1.5 Reproof 1. Those who aim at a Church like the Cyclops a Common-wealth without an Head without order of the members superiour and inferiour Reproof 2. Who reject Christ and will none of him as their Head We will not have this man to reign over us Luke 19.14 2. His Legs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They have their name in the Hebrew from bowing or being bowed They have analogie and proportion to the arms and legs of a man which are the instruments of motions and actions And therefore commonly by the feet and legs we mystically understand the passions and affections which move and carry out the soul and the whole man and put him upon actions which are signified by the hands and arms The eating therefore of the legs of the Paschal Lamb is having communion with Christ in motions and actions to walk as he walked 1 John 2.6 So S. Paul walked and he tels the Corinthians of his wayes that were in Christ 1 Cor. 4.17 Communion in power and strength signified by the Arm which is Christ Esay 40.10 and 53.1 By the Feet of the Lamb we may understand the lesse Commandements as by the Head the greater Hos 8.12 These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may signifie the great things of the Law in regard of the lesse Matth. 23.23 For the Commandements of God are not all of one cise Whence it follows That Obs 1. There are degrees of the word and Commandements of God some greater some lesse 2. Both greater and less must be kept Head and feet of the Lamb must be eaten Axiom 3. His appurtenance The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his inwards The word properly signifies all the intrails more specially the Heart And by the Heart the will love and mercy is to be understood The eating then of the inwards of the Pascal Lamb is the partaking of the will of Christ that it may be our meat to do his will John 4.34 S. Paul had Christs love and mercy in him I long after you saith he in the bowels of Jesus Christ Phil. 1.8 Obs 1. All the Commandements prohibitions promises and threatnings are to be received fed upon by faith and inwardly digested into life Observe all things whatsoever I command you Matth. 28.20 Believe all things which the Prophets have written Luke 24.25 To receive the most intimate requiring of the Law inwardly and to love the Lord our God with all our heart and with the spirit of our minde Obs 2. The participation of Christ is not outward onely but also inward His words are spirit and life John 6.63 His law is spiritual Rom. 7.14 The law of the spirit of life which is in Christ Jesus our Lord. His whole worship is spiritual John 4.23 24. Hitherto we have considered these members a part Come we now to the handling of them joyntly And here let us inquire Why must these three be eaten The whole Lamb must be eaten And why is there more special mention made of these three parts 1. They are the three parts which specially suffered in the true Pascal Lamb. His Head crowned with Thorns His Hands and Feet pierced with Nails and his Side with a Spear 2. We have been wounded in all these in our Head our intellectuals in our inwards our morals in our actions and affections From the sole of the foot even to the head Esay 1.6 3. We have wounded him in all these we have crowned his head with our thorny cares In his hand is the hiding of his power Hab. 3.4 But what are these wounds in thy hands These with which I was wounded in the house of my friends Zach. 13.6 even in those who enfeeble Christs power under pretence of infirmity and weakness of the Saints Obs 1. All our motions and actions which are signified by the outward members these are directed by the Head by the minde of Christ 1 Cor. 2.16 All our inward willing and nilling all our love hope desire fear joy grief all the actions proceeding from these these are guided by the minde and understanding by the Head Christ And therefore the words in the text if truly translated are very observable Ye shall eat the head with the legs and the purtenance thereof The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Head above the legs and above the purtenance thereof The head must rule the legs and feet all the motions and actions The head must be above the inwards it must guide the passions and motions and affections of the heart Though these parts be specially enjoyned the whole Lamb must be eaten Obs 2. The holy Spirit of God implies and requires our whole conformity to Jesus Christ under the names 1. of eating and drinking unless ye eat the flesh of the Son of man and drink his blood ye have no life in you John 6.53 His flesh is his Word the Word made flesh John 1.14 His Spirit is drink He hath made us to drink into one Spirit 1 Cor. 12.13 Hence is our spiritual life Christ our life Col. 3.4 To me to live is Christ Phil. 1.21 2. The Spirit requires our conformity unto him in clothing put ye on the Lord Jesus Christ Yea we must be armed with him what the Apostle calls the armour of light Rom. 13.12 13 14. he explains and calls the Lord Jesus Christ Reproof 1. Who will eat the Head who will be contemplative Christians but not the legs and feet they are not practical not affectionate Such an one was Judas he knew Christ and preached him but his bowels gushed out he had no mercy Reproof 2. Those who are practical and perform some outward work materially good without the inwards As the Pharisees would perform some outward duties without the inward and spiritual commandment Our Lord saith Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees ye shall in no case enter into the kingdom of heaven Matth. 5.20 Nor is that Authors tenent other then Pharisaical who writing a work of Wisdom adviseth men to supply the necessities of the poor and miserable but not to be moved or troubled at their miseries His reason Because saith he it damps a noble spirit I know not wherein he placeth the nobility of spirit unless with Aristotle he account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
so much the more it may love him For God in himself is an infinite good without any defect and the soul was made according to his image and for this end to know and love him and till it so do it rambles and wanders about the creatures and is never satisfied Fecisti nos Domine propter te irrequietum est cor nostrum donec pervenerit ad te Lord thou hast made us for thy self And our heart is unquiet until it come unto Thee 1. All that Commandement to love the Lord our God with all our heart with all our soul and all our minde is a most excellent Commandement This appears from a double Emphasis upon it in the text if thou shalt keep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even all that Commandement And therefore whereas the Jews had four Sections of the Law in more religious observation 1. Exod. 13.3 touching their coming forth of the land of Egypt 2. Verse 11. 16. concerning the destruction of the first-born 3. Deut. 6.4 9. touching the property and service of God 4. Deut. 11.13 concerning the former and the later rain That which the first recited of all these four parts of the Law was this Commandement touching the love of the Lord our God This they first recited every morning and every evening and thence it is most worthy of our morning and evening meditation And therefore the Apostle having treated of spiritual gifts 1 Cor. 12.1 30. Be zealous of the best gifts saith he yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shew you a way secundùm excellentiam 1 Cor. 12. v. 31. a way according to excellency a most excellent way But what that is Stephen Langton who divided the holy Scripture into Chapters rendred obscure by dividing the Apostles testimony of that exultent way from that excellent way it self in the following Chapt. This is that which holy David intended Psal 119. v. 96. Psal 119.96 I have seen an end of all perfection thine exceeding broad Commiandement The Text is corrupted by the Translation There is no But no diversity at all but the later part explains the former This is the end of the Commandement The end or perfection of the Commandement is love out of a pure heart and a good conscience and faith unfeigned 1 Tim. 1.5 This is that perfect bond Col. 3. 2. The Lord so speaks to all Israel as to one man If thou keep all this Commandement to do it to love the Lord thy God the Lord requires obedience unto this Commandement of all and of every man 3. To keep all this one Commandement is virtually and radically to keep all the Commandements So much the Lord implyes in the body of the Decalogue Exod. 20.6 they that love me and keep my Commandements Yea S. John tels us that this is the love of God that we keep his Commandements 1 John 5.3 4. Note hence the integrity of Gods will and Commandement requiring a like intire obedience of us But whereas Bonus actus ex integra causa malus ex quolibet defectu every good act requires integrity of causes and circumstances all good but an act is rendred evil by any one defect of these hence it is that man having lost his integrity and fallen into manifold sins and strayings from his God there was a necessity of a manifold Law to follow the man and search him out in his manifold aberrations and wandrings According to which we may understand the Prophet Hos 8.12 I have written to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos 8. v. 12. which our Translators turn the great things Arias Montanus Praecipua the chief things Pagnin Honorabilia the honourable things which may as well be rendred the multitude of my Law Whence we may justly reprove a wicked generation of men who being exhorted to keep the Commandement to this end to do it they limit the will of the Holy One of Israel And whereas the Lord commands us to keep all that Commandement to love him with all our heart minde soul and strength they love him with their minde only They flatter themselves into a false conceit that they are in S. Pauls condition where he saith I my self with my minde serve the Law of God but with my flesh the Law of Sin Yea whether with their minde they serve the Law of God as S. Paul did it may be very much doubted For the Apostle saith of himself or of one in that state The good that I will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I do not but the evil which I will not that I do And I finde therefore a law that evil lies neer me being willing to do good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diverse other places in that Rom. 7. The words ye perceive are turnd as if the Apostle spake here of a velleity or half-will the good that I would the evil that I would not There 's no such matter the Apostle speaks of a compleat and full will and that which hath no hindrance from it self the good that I will the evil which I will not This man he has a will compleat and ready to do what good he wills and to depart from the evil which he wills not Yea I delight saith he in the Law of God according to the inward man and whereas he hath such a good will to the good and so delights in it and so hates the evil to do that evil its captivity its misery its death it s a body of death unto him And therefore he complaines Wretched man that I am who shall deliver me from the body of this death And he hath answer according to the antient reading of S. Ambrose Origen S. Hierom S. Augustin and others and the present Vulg. Latin Gratia Dei per Dominum Iesum Christum the grace of God through Jesus Christ our Lord. And by that grace he is made free from the Law of sin and death by the Law of the spirit of life Is it thus with this perverse and sinful generation who pretend a minde and good will to serve the Law of God Does not their life declare them Does not their practice plainly speak what their minde and will is Does not the shew of their countenance testifie against them or rather as it is in the Hebrew does not the acknowledgement of their faces answer against them Do they not declare their sin like Sodom they hide it not Wo unto their soul for they have requited evil unto themselves Be we exhorted O Israel to keep and do all this Commandement to love the Lord our God with all our heart soul minde and strength Let us not hearken to that objection of unbelieving and lazy men which hath more of will then reason in it that this Commandement is impossible This opinion hath gotten ground in the mindes of men partly from the authority of one of the Antients partly from an inbred lightlesness in the most of us of whom it may be truly said that Quae nolumus
v. 15. O how contrary to this is the love of our God! when his love has touched our heart with his finger that is with his spirit when he drawes us with the cords of his love when he manifests himself unto us The more near we draw unto him by so much our love more and more increaseth toward him and in his presence is the fulness of joy and at his right hand pleasures for ever more Psalm 16.11 This Commandement is said to be the first by our Saviour Mat. 22. and that both in regard of the Lawgiver and in respect of man to whom the Law is given 1. In regard of the Lawgiver he is the first and chief good Since therefore love is naturally carried unto goodness and first in order of dignity unto the first and chief good there is good reason why we should first love him and consequently that this should be the first Commandement Yea first it is in order of intention or the end which the Lawgiver aims at and that 's love 1 Tim. 1.5 The end of the Commandement is love For howsoever the knowledge of God must precede in order of time because Ignoti nulla cupido there is no desire of that which is unknown no nor love nor hope nor fear nor joy no affection at all toward that whereof there is first no knowledge nor can we love desire hope in or fear God unless first we know him yet this is to be understood in order of time As for the order of intention which God aimes at he would not that the man should rest in a contemplative knowledge of himself but that he should be affected according to his knowledge which must cease but love must remain 1 Cor. 13. Charitas intrat ubi scientia foris stat Charity enters when Knowledge stands without doores Yea although fear go before love Primus in orbe deos fecit timor and that it is Prima mensura divinitatis the first measure of the Deity yet this is to be understood in regard of the man 's fallen estate For fear of punishment had never been unless first sin had entred into the World as appears Gen. 3. Yea and initial fear makes way for love as a serviceable means for that end which being obtained and perfected as being principally intended fear is cast out as being used only as a means to obtain the end with which it cannot consist as Physick having brought us to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good habitude of body is it self purged out and the Needle is cut off when it hath drawn in the threed and united the cloath And therefore the Wiseman saith that fear is the beginning of love Ecclus 25.12 2. In regard of man to whom this Law is given this Commandement is first and that in respect 1. Of mans obligation to act and 2. In respect of his principle of action 1. Gods work of creation and preservation whereby he prevents the man layes the first obligation and tye upon the man to love and to be thankful unto his God which truth the Gentiles held in unrighteousness Rom. 1.18 21. 2. In regard of the principle of action in the man For howsoever there be diverse principles whence the observation of the Commandements is said to proceed as Fear Faith Hope yet none of them either severally or joyntly brings forth that obedience to the Commandements which God requires but love For howsoever faith be the fundamental saving principle yet that works not but by love Gal. 5.6 Which principle we finde in the promulgation of the Law Exod. 20.5 6. And the same method our Lord observes in the Gospel John 14.15 If ye love me keep my Commandements He saith not if ye fear believe or trust in me The Apostle gives the reason of it 1 Tim. 1.5 the end of the Commandement is charity Now if charity be the end that is the perfection of the Commandement then is it the first and chief principle out of which obedience to the Commandements must proceed Sapiens incipit à fine a wise man begins from the end Yea till the man keep the Commandements out of this principle he cannot be said to keep the covenant of his God nor God to keep covenant with the man But when the man loves his God and out of that love obeyes his God then the Lord keeps covenant with him So Dan. 9.4 O Lord the great and dreadful God keeping the Covenant and mercy towards them that love him and keep his Commandement c. As this is the first Commandement so it is also called by our Lord the great Commandement And whereas a thing is said to be great Quantitate molis or quantitate virtutis in regard of bulk or power and vertue this later way this Commandement is said to be great or the greatest according to S. Hierom by reason of the vertue power and efficacy of it and that both in respect of the subject and of the duty it self 1. In regard of the subject whoever thus loves God with all his heart his heart and minde must be enabled thereunto by the Spirit of God 1 Tim. 1.5 It is the first fruit and strength of the Spirit Gal. 5.22 And the Lord so circumciseth his heart that he may so love him with all his heart and with all thy soul and keep the Commandements and live Deut. 30.6 Zach. 11.19 20. Rom. 6.11 13. 2. The duty it self is most required and best accepted by our God For as love is in nature the first of all the affections which like the great wheel of the Clock turns about all the rest For so we desire rejoyce in fear hope for grieve for c. some thing which we love such is the divine love to all other graces The Spirit of God in this great wheel actuates and moves all the other graces Yea and this divine love swallowes up all other inferiour affections all other love concupiscence and desire As the Serpent of Moses devoured all the Serpents of the Egyptian Magicians For he who loves God with all his heart and keeps all this Commandement he can love nothing repugnant unto God nothing but in order unto God he loves himself only in order unto God and for God He loves his neighbour out of his love of God even as he loves himself that is in order unto God So he loves his neighbour that he is of one heart and one soul with his neighbour Acts 4.32 So that his love of his neighbour and of himself are no way contrary to the intire love of God Yea howsoever many other duties are enjoyned us beside this Commandement yet this of all the rest is the greatest and most excellent 1 Cor. 12. ult and that for two reasons 1. It s most durable and outlasts all the rest and therefore it s preferred before Prophesie Tongues Knowledge yea before Faith and Hope it self 1 Cor. 13. ult 2. The love of God is the Seisin and the common
ingredient of all the Christian mans actions that pretious tincture that turns all it touches into gold as they say Midas did And what ever wants this divine tincture of holy love t is like the Terra damnata t is nothing worth Hence the Apostles general advise is Let all your things be done in charity 1 Cor. 16.14 A rule so necessary that the very best and greatest duties otherwise performed whether towards God or towards our neighbour are of no value in the sight of God 1 Cor. 13. I shall adde no more motives Let us rather come to discover our love to the Lord our God whether we keep this Commandement or not 1. The love of God proceeds from a pure heart a good conscience and faith unfeigned 1 Tim. 1.5 How then canst thou love thy God when thou sayest thy heart cannot be pure And how can thy faith be unfeigned when thou believest not that thou art able to love the Lord thy God with all thy heart 2. Love will suffer nothing to intervene or separate us from the party we love that may hinder our union Love knits unites and makes one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is continued is one Our love unto God unites us and makes us one with him according to our Saviours prayer John 17.21 and that of the Apostle he who is joyned unto the Lord is one Spirit 1 Cor. 6.17 Such love of our God will not endure any mixture of what is contrary to our God And therefore S. Paul having exhorted to sincerity of love which is required even in the lowest degree of it as hath been shewen Let love be without dissimulation Rom. 12.9 he presently adds Abhor that which is evil Sincerity of love unto our God will not endure any corrival any thing or person to share with our God in our love of him How then canst thou say thou lovest the Lord thy God with all thy heart and all thy soul and keepest all that Commandement when yet thou knowest that thou lovest thy pleasures more then thou lovest thy God when thou knowest thou lovest the world and the things of this world Ye Adulterers and Adulteresses Know ye not that the friendship of the world is the enmity of God Jam. 4.4 So the Greek text hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever therefore will be a friend of the world is made an enemy of God Wouldst thou believe thy wife should she say she loved thee whilest she prostitutes her self unto another man And wilt thou pretend to be the loving Spouse of thy Maker yet love his enemy 3. The love of God puts us upon such works as he loves Whence the Apostle This saith he is the love of God that we keep his Commandements It puts us upon the love of our neighbour Love works no evil to his neighbour Rom. 13.10 Ad populum Phaleras Away with all trappings and false pretences of love without the reality of it Good discourse and holy conference proceeding from a life worthy of God and a heart and soul which loves God is an edge which pierceth to the assimilating of others unto it self Such a soul edifies and conveighs grace to the hearers For charity edifies not knowledge not holy talk without it The Pharisees of old knew very much of God and his Word and wayes and spake very much of God And they of all others most reasoned with our Lord concerning God and his truth But our Lord tells them I know that ye have not the love of God in you John 5.42 And we may say the like of the Pharisees of our time They are great talkers of God and of Religion and indeed would seem to be the onely people of God and to know all things knowable They are indeed the true Amorites great Talkers and most bitter men in their invectives against all who are not of their opinion as no wise man is And therefore we may know that they have not the love of God in them They have a knowing knowledge or such as reflects upon it self as the Apostle saith we know that we all have knowledge This knowledge puffs men up and makes them proud but charity edifies 1 Cor. 8.1.2 That knowing knowledge is the dust the food of the Serpentine generation according to their doom Gen. 3.14 which the Prophet Esay 65.25 tells us must be fulfilled in these last dayes a food wherewithal they so glut themselves that there is no place left for the love of God in them Therefore Jehu cuts off and destroyes the knowing knowledge so the Chald. Paraphrast renders 2 Kings 9.8 Every one that pisseth against the wall all the knowing knowledge which excludes the love of God For so the true Jehu Hebr. 1. v. 12. who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui est a type of Christ Hebr. 1.12 Thou art He for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notat aliquid divinitatis saith Galatinus it imports somewhat of the Divinity And therefore Scaliger having reckoned up many names of God concludes them all with Ipse He. This spiritual Jehu destroyes all the false the knowing disobedient knowledge which is the true spiritual inward Antichrist and consumes him with the spirit of his mouth and destroyes him with the brightness of his coming or presence 2 Thes 2.8 Psal 90. v. 12. And therefore Moses the man of God prayes Psal 90.12 that the Lord would teach him to number his dayes that he might bring unto him a wise heart so the words signifie not a wise not a subtil crafty head not a strong head-piece as they call it Let us name some means and helps to advance this great duty 1. The fear of God is the beginning of his love Ecclus 1.14 And that fear drives out the evil And when the love of God is brought into the soul it makes a compleat separation from the sin O ye that love the Lord see that ye hate the thing that is evil Psal 97.10 2. Whatsoever thou seest amiable and lovely in the creature love it wholly for God and in order unto God the Creator of it How shall that be done When thou seest ravishing Beauty in the Creature reason thus O how much more beautiful is my God who created this Beauty When thou seest great strength think how much more strong is He who is the Power Mark 14.62 Thou lovest wealth consider how much better is it to be rich towards God! Or thou art desirous of Honour Reason thus How much more excellent is the honour that comes of God only Thou lovest Pleasures but think how much more satisfying and durable are the pleasures at Gods right hand for evermore 3. Pray we unto the Lord that he will be pleased to circumcise our hearts that we may love him with all our heart and with all our soul that we may live Deut. 30.6 For the advancement of this divine and eternal life and kingdom of God there are who point us unto faith only But beside it
many other graces are necessary 2 Pet. 1. and above all charity But they will say that it is not the saving faith which S. Peter there speaks of I answer It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is equally pretious faith with that which the Apostles themselves had And yet saith he Adde in that your faith vertue but in that vertue knowledge but in that knowledge temperance but in that temperance 2 Pet. 1. v. 5 6 7. patience but in that patience godliness but in that godliness brotherly kindness but in that brotherly kindness charity or common love to God and men 2 Pet. 1.1 7. There is a kinde of Acidia or spiritual slothfulness which would cause us lazily to sit down in faith alone without this train of graces following it as many do at this day and which is worse dangerously misunderstand the very foundation the true Christian faith Which S. Peter foreseeing adde saith he in your pretious faith vertue or prowess and courage therein the lazy soul would rest but saith the Apostle adde in that your vertue knowledge that is experimental knowledge that what we believed through vertue prowess is found possible And this is the reason of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the note of diversity repeated often both precedent and following all which our Translators contrary to the express text have rendred by the copulative And. The Apostle goes on For these things being and abounding make you neither barren nor unfruitful towards the knowledge or acknowledgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our Lord and Saviour Jesus Christ And v. 10. So an entrance shall be administred unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ The Lord direct your hearts into the love of God and the patience or expectation of Christ 2 Thess 3.5 Thou shalt not see thy brothers Asse or his Ox fall down by the way Deut. 22. v. 4. and hide thy self from them Thou shalt surely help him to lift them up again By this translation some elegancy of the holy tongue is lost and somewhat of the mystery contained in these words obscured The Hebrew words of the later part are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Raising thou shalt raise them up with him Wherein the Hebrew elegancy imports and supposes a cooperation in the brother or neighbour the owner of the Asse and Ox and the like reason there is of his Sheep Horse mule or other beast Which the Samaritan version expresseth Thou shalt not see thy brothers Asse or any other of his cattle c. What the Hebrew text hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum illo with him is not neglected by the LXX where we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him nor by the Samaritan Syriac or Arabic versions nor by the Chald. Par. Vulg. Lat. the Spanish French nor Italian Translations Castellio hath Vnà cum eo sublevabis thou shalt lift him or it up together with him So the Tigurin Translation and Piscator Luther and the Low Dutch which followes him This curiosity as some will call it is not nodum in scirpo quaerere to seek a knot in a Bulrush to search for a fault where there is none For to help him to lift them up and to raise them up with him are not the same The later is more emphatical and full The words thus turnd have a sense very important whether we consider the literal or spiritual meaning of them As for the literal sense the words imply thus much 1. That they whom our God would that we should help they should be helpful unto themselves 2. What is here called thy brothers Asse is Exod. 23.5 called the Asse of him that is hating thee who is in actual enmity against thee For the book of Deuteronomy is much of it Evangelical and holds forth unto believers early what is that good acceptable and perfect will of God which our Lord that Prophet like to Moses more clearly reveals when he teacheth us to love our enemies Mat. 5. v. 44. to bless those who are cursing us to do good to those who are hating us and to pray for those who are using us despightfully and persecuting us Matth. 5.44 3. These and such like actions tend much to the melting of enmity and hatred into love and favour For there is no greater incentive unto love then preventing love 4. Especially if these or like actions be agitated and used frequently so often as occasion calls for them So much is implyed by the repetition of the verb Raising thou shalt raise them up 5. But no doubt if this we ought to do to the Ox or Asse we ought much more to do it unto the owner himself or brother Matth. 18.22 But hath God care of Asses or Oxen 1 Cor. 9.9 Or saith he it altogether for our sakes The words no doubt have their mystical sense The Lord Jesus Christ deals so with his brethren He is not ashamed to call us so Hebr. 2.11 He could not he cannot see the humanity fallen to the ground and cleaving to the earth and minding earthly things embracing Dunghils Lam. 4.5 to such the solemn Feasts are compared Mal. 2.3 and all ceremonial services yea all things if opposite unto Christ Phil. 3.8 He could not he cannot hide himself from his own flesh Esay 58.7 Hebr. 2.14 but he stoops to take and raise up the fallen man from minding earthly things to a conversation in the heavens Phil. 3.19 20. Yet would he not that the fallen man should be like the Lunt heavie and lazy beast Psal 32. v. 8.9 Job 35. v. 11. 36. v. 22. I will make thee understand saith he and I will teach thee in the way wherein thou shalt walk I will give counsel with mine eye unto thee Be not as the Horse as the Mule without understanding c. For why He teacheth us rather then the cattle of the earth Indeed who is teaching like him who gives man reason and understanding which other teachers cannot give but suppose in those they teach Yea in the fallen Ox and Asse there is a principle of life and power toward the raising of it self And how much better principle is there in the fallen believing man toward the raising of himself to a more eminent life For otherwise all exhortations dehortations reproofs in a word all Gods dealings with fallen men would be in vain and to no purpose Our brother would raise them with them but they have no power in them to comply with him Wherefore thus saith the Apostle out of the Prophet Esay 1.9 Except the Lord of hosts had left unto us a seed Rom. 9. v. 23. we should have been as Sodom and should have been made like unto Gomorrha Rom. 9.29 This divine seed lives when all what is temporal and earthly is dead and that recovers and restores all what shall live unto life Of which our Lord saith Except a corn of Wheat fall into the ground and die
judgement the wicked compassing about the righteous c. Habac. 1. v. 2 3 4. which causeth Jerusalem to mourn make lamentation He is wont saith one of the pious Antients to be a type of the Devil This King of all the children of pride Job 41.34 This Prince of this World sets all the World against this little City All that is in this World the lusts of the flesh c. all temptations unto sin all occasions of sin c. He summons his Servants all Tyrants Hereticks the Wisemen and wisdom of the world and the wisdom of the flesh Ye read of such a straight siege Revel 20.8 when the City is so little and so few to defend it it seems it might easily be taken How much more when the Prince of this World comes and begirts it with all the power of this World This City the poor Wiseman who for our sakes became poor delivers yet who remembers this poor Wiseman Axiom 2. Wisdom strengthens the wise more then ten mighty men who are in the City These words of the Wiseman present us with the pirase of Wisdom compared with Strength and Authority For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifies one that 's strong and powerful whence the Arabians and Turks call their Governours Soldans or Sultans that is men of power and authority mighty men Whereas the wisdom of the Wiseman is compared with ten such Princes or mighty men and preferred before them The number of Ten is not here exactly and precisely of necessity to be understood but as we often in common speech use a definite number for an indefinite as Castellio here Decies tantum ten times as much that is many times And the reason is because the number Ten is the boundary beyond which we number not but by repeating Hence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies Ten is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contain because it comprehends all numbers The Scripture speaks thus Job 19.3 These ten times have ye reproached me that is oftentimes And so Jacob complains that Laban had changed his wages ten times Gen. 31.7 And the Lord saith he was tempted so often by his people Numb 14.22 Thus Matth. 25.1 ye read of Ten instead of the whole number of the Church and diverse the like The truth of this is evident both by testimony of natural experience and Scripture 1. Experience as the Heathen found it true who said Cedant arma togae Arms must yield to the Gown And Archimedes the Mathematitian was more feared by the Romans then all the power of Syracuse Insomuch as if the Souldiers besieging the City saw but a Line or a small piece of wood hanging down the wall they presently suspected some Engine and would cry out Archimedes Archimedes and turn their backs and flye which they disdained to do at all the strength of the Souldiery But the Scripture proves this expresly Prov. 21.22 Eccles 7.17 and 9.14 And the weaker Sex arm'd with wisdom prevail'd against the strong witness Debora Jahel and the wise Woman of Abel 2 Sam. 20. The reason why this wisdom so strengthens the wise even more then many mighty men so that one wise man more preserves the City then many strong men it seems to be because Wisdom both originally and formally is concrete with power and might and therefore whatsoever strength can do alone that also can Wisdom do more Therefore Wisdom is described the breath of the power of God and a pure efflux from the glory of the Almighty Wisd 7.25 Wis 7. v. 25. And formally the same Christ is the wisdom of God and the power of God 1 Cor. 1. which is the second necessary for our spiritual war 3. Besides there is a priority in nature For Vis consilii expers mole ruit suâ Force without Counsel perisheth by his own weight And therefore if strength be successful and prosperous in the actions of it it must presuppose Wisdom as the guide and director of it Yea Wisdom is the Teacher of Valour yea of Prudence Temperance and Justice according to Wisd 8.7 If a man love Wisdom her labours are vertues For she teacheth Temperance Prudence Justice and Fortitude which are such things that men can have nothing more profitable in their life which are the four Cardinall Vertues known and famous among the wise Heathen Obs 1. If that wisdom which is the fear of God and but the beginning of wisdom as it s often called be yet stronger then many mighty men how much more strong is the progress and increase of divine wisdom in faith which overcomes the world 1 John 5.4 Yea how much more strong is that mighty power of love which is God himself 1 John 4.8.16 The last enemy that shall be destroyed is Death 1 Cor. 15. And love is strong as death it self Cant. 8.6 Obs 2. How should this inflame our soules with the love of Christ which is not only power but wisdom also yea and righteousness and holiness Job 36. He is mighty in strength and wisdom Yea he is all things Col. 3.11 and in whom are hid all the treasures of this wisdom and plenipotence of power Obs 3. The divine wisdom is of more power and force then all humane wisdom and strength This appears by the examples of holy men not trained up in Trades Arts and Sciences yet able to judge of them even better then they who professed them As Joseph no States-man Paul no Mariner yet able to out-vie them to out-shoot them in their own Bow The like we may truly say of the divine wisdom in regard of all humane power and might What is the most glorious pretence of using might and power Is it not the cause of Religion the building up and defence of pure religion Does not the Wiseman tell us here that wisdom strengthens the wise more then ten mighty men that are in the City And therefore what ye read Zach. 4.6 spoken of the material Temple the building of it not by might nor by power and the same is most true if understood of the spiritual Temple the Church of God All the Zelots in all Ages they have found that by their tyranny all that could be effected was but to make many Hypocrites like themselves But to build up the Church of God of living stones it is the work of divine wisdom which reaches from end to end strongly and disposes all things sweetly Wisd 8.8 And therefore when the Lord appeared to Eliah now zealous of Gods glory who might seem to pray for fire from Heaven to destroy Jezabel 1 Kings 19.11 The Lord was neither in the strong winde nor earthquake nor fire but in a still voice And let them take notice of this who like James and John even out of zeal for God and Christ wish for fire from Heaven to consume their supposed enemies the wisdom of God tells them They know not of what spirit they are Luke 9.55 Mysticè The