〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But how will that suit with the history There is no doubt but the holy Spirit here aimed at the spiritual understanding of this history And therefore although the story of bringing the children of Israel out of Egypt and drowning the Egyptians be of all other most true and famous and accordingly it is thrice testified in the Preter tense ver 1. and 4. Yet was it not related onely for it self as if we should rest therein but that we ought to look at a greater mercy of God and a more general Therefore we read a promise of bringing the people of God out of Egypt many ages after Zach. 10.10 For our better understanding of this we must know That the Lord now about to manifest the great work of Redemption which he would make common unto all Nations which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common salvation Jude v. 3. He was pleased to choose the Land of Canaan as a publick Theatre and in it Jerusalem the midst of the world then inhabited according to that of the Psalm 74.12 He wrought salvation in the midst of the earth This Jerusalem had two ill neighbours Egypt and Chaldea the one Southward the other Northward And with one or other of these the people of God were alwayes much afflicted and captived first in Egypt then in Chaldea And out of both the Lord delivered them This story is evident in the Scriptures Now let us call our thoughts from abroad and look homeward In our journey towards the Jerusalem which is above the mother of us all we have experience of two like evil neighbours of which the Israel of God speaks Psal 66.12 We have gone through the fire and through the water and thou hast brought us forth into a well watered land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the LXX turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Refreshing such as we hope for are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the times of refreshing which shall come from the presence of the Lord Acts 3.19 Egypt is a muddy watry soil Chaldea is notorious for Ur now called Urchoa as appears in Ptolomys Maps which signifies fire out of which Abraham came Answerable to these two the Jewes tell us of two kindes of Spirits the one a dull Spirit delighting in uncleannesse which excites and stirs up to the carnal sin the other a subtil Spirit which takes pleasure in and moves unto the spiritual sin The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the animalish or souly man according to his living soul is obnoxious unto both these in respect of his concupiscible and irascible powers whereof I shall speak more in its proper place Eccles 11. ult Of these two Egypt typified the straits of the sensual lusts and pleasures wherein the brutish man is intangled and captived thus the Kings of Sodom and Gomorrah fell in the slime-pits Gen. 14.10 Of such ye read Prov. 23.27 Gal. 5.19 In the Land of Egypt say they we sat by the flesh-pots when we did eat to the full Exod. 16.3 Chaldea and Babylon prefigured the more witty and learned mans slavery under spiritual wickedness in heavenly things Ephes 6.12 Most men are first captived by their sensual and brutish lusts and therefore the Apostle calls them Youthful lusts 2 Tim. 2.22 because men commonly live the life of the beast before the life of the man And therefore as the first captivity is in Egypt so the first deliverance is out of Egypt Into Egypt they went without any compulsion and were received with feastings saith the Wiseman Wisd 19.16 And so Rom. 6.19 men yield their members servants to iniquity But the spiritual Pharaoh detains them in his straits that is Egypt as the Fowler entertains the Birds with a bait into his net but he will not let them go yea not by a mighty hand Exod. 4.19 and 6.6 and out-stretched arm that is the Son who is the Arm of the Lord Esay 40.10 who therefore is said to have brought the people out of Egypt Jude v. 5. V. Lat. and to have overwhelmed their enemies with the Sea This history speaks not only of those people and those times past but comes home to us and our present times also and declares the everlasting wayes of God and the spiritual estates of men in all ages That of the pious Father is most true Dum narrat gestum prodit mysterium while the Scripture tells us an history it reveals a mystery For what the Lord did then for his people according to the flesh was typical and representative of what he then did and now doth and ever will do for and in his people according to the Spirit especially in these later dayes And therefore the Verbs are both in the Future The depths shall cover them and they shall sink For warrant of this spiritual interpretation I desire the Reader who is spiritually minded to compare herewith what the Prophet Micah speaks of this argument expresly Mic. 7. per tot Having complained in the person of the Church and lamented the iniquity of all sorts of men he professeth his hope and confidence in the God of his salvation Then he recomforts himself in hope of deliverance and that such as formerly from the danger of Ogg King of Bashan and Pharaoh King of Egypt both together Psal 68.22 And both recorded by the Prophet Micah v. 14 15 19. The Lord be pleased to give us his spirit of grace that we may know the things which are freely given to us of God comparing spiritual things with spiritual 1 Cor. 2.12 13. He vouchsafes to shew us wonderful things to be wrought in us according to his peoples coming out of Egypt That he will subdue our iniquities even the choise of the spiritual Pharaohs Triarii His strongest and valiantest ones even all our mighty sins Amos 5.12 all our ruling lusts and that he will be pleased to cast all our sins into the depth of the Sea that we also may sing every one his part in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that triumphant long of Moses Exod. 15. Revel 15.3 Thou didst blow with thy winde the Sea covered them Exod. 15. Ver. 10. Since the whole story is allegorically to be expounded as appears by what hath been said on ver 4 5. we ought upon all occasions to transfer the history to a mystical meaning which these words hold forth And thus what we turn with thy winde is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy spirit so the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou sentest forth thy spirit And the Chaldee Paraph. Thou didst say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy word So that Baptism is hereby signified according to which the Apostle speaks 1 Cor. 10.1 2. All passed thorow the Sea children and all Exod. 12.37 and were all baptized to Moses in the cloud and in the Sea Whereby was prefigured the baptism of Christ in his person and followers For so the
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
in their wars First to proclaim and invite them unto peace which if they embraced well if not what remain'd but killing and slaying Deut. 20.10 13. Even so the Lord himself deals with Israel first he displayes the white Banner of his love Goodness and Mercy Cant. 2.4 which if it be accepted he graciously promiseth life and immortality but if that be rejected he holds forth the black Flag of defrance death and destruction Rom. 2.4 10. For well he knowes the frame of our heart who made it that naturally we had rather be drawn with the cords of â— man even with the bonds of love Hos 11.4 and therefore he rather would that his goodness should gently lead us to repentance then that we should need forcing like a beast I will instruct thee saith he and teach thee in the way which thou shalt go I will give counsel with mine eye upon thee be ye not as the Horse or the Mule without understanding whose mouth must be held with bit and bridle Psal 32.8 9. In the Chapter before us the Lord observes the same method For having propounded the way of his Commandements and exhorted us to walk in his statutes and to keep his Commandements and do them ver 3. He invites us first by the former kinde of motives temporal and spiritual blessings and the very best of them both The temporal though under them also spiritual are contain'd plenty of corn and wine with the cause of that plenty rain in due season And because plenty is a dangerous attractive and oftentimes drawes enemies to share with us and hinder our quiet injoyment of it he secures our fears of that danger by promise of peace and safety And whereas our peace might possibly be distrub'd either by some home-bred evil or from abroad he promiseth security in regard of both ver 6. I will rid evil beasts out of the land neither shall the sword go thorow your land But in case any shall be so bold as to make an assault upon us they shall be repulsed with notable loss for five of you shall chase an hundred and an hundred of you shall put ten thousand to flight v. 7 8. And because when goods increase they are increased who eat them Eccles 5.11 When the enemies are put to flight and plenty peace and safety returns the Lord promises the fruit of plenty peace and safety I will have respect unto you and make you fruitful and multiply you and ye shall eat the old store and bring forth the old because of the new ver 10. And these are the temporal blessings and the principal ones which also have their spiritual contained under them 2. His spiritual blessings are here only two but those instar omnium as comprehending all the rest his establishing of his covenant with them and his residence and presence among them with them and in them as the parallel Scriptures prove Ezech. 37.26 27. 2 Cor. 6.16 Revel 21.3 This is Gods method even with Jewes and Gentiles If so great goodness of God cannot so far prevail with us as to keep us in the way of his Commandements but that we will depart from him he then hedges in our way with thorns Hos 2.6 When his mercies cannot win upon us then he sends his judgements when rewards will not perswade us he then afflicts us with his punishments Yea if lighter afflictions will not move us he then sends heavier Which is the purport of this Chapter from verse 14 to the 40 and of my Text which is named once before ver 21 22. Herein we have 1. the Lords supposition of his peoples disobedience and obstinate opposition If ye will not for all this hearken unto me but walk contrary unto me 2. The Lords answerable opposition threatned against his peoples supposed disobedience and opposition then will I walk contrary unto you also in fury Both which will afford us these several points of doctrine 1. The Lord supposeth his people may not hearken unto him 2. That they may not hearken unto him for all this 3. That they may walk opposite unto him 4. If thus they walk opposite and contrary unto him he also will walk contrary unto them in fury 1. The Lord supposeth his people may not hearken unto him The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the words which answers to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and aâ—â—â—ire to hear or hearken they all signifie to obey As my sheep hear my voice John 10.27 Be swift to hear slow to speak James 1.19 Which Scriptures and many other speak not of the outward hearing or if of that yet in order to the inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the minde and heart that hears and sees This inward sight and hearing therefore is obeying as the holy Ghost saith To day if ye will hear his voice harden not your hearts Hebr. 3. For whereas Cor est terminus â—â—nium actionum ad intrà the heart is the term of all actions tending inward no action can be performed aright unless the heart be suitably affected with it So that to the due and effectual hearing of the Lords voice there is required a soft pliable and tender heart and humble meek and yielding spirit such as that was of Josiah 2 Kings 22.18 19. The Lord may well suppose that his people will not hearken unto him but give a deaf ear to his command to walk in his statutes to keep his Commandements and do them which is the precept here to be heard and obeyed ver 3. If we shall consider the Lords experience of mans perverse reasonings touching the grace and mercy of God the delay of his judgements against impenitent sinners hope of impunity delight in the pleasures of sin the great gain hoped for by continuance in sin and a thousand such whereby the man frustrates Gods counsel and hardens his own heart against the Commandement of God to his own destruction Hence it followes that the Lord hath his speaking power and his voice and that he puts forth his voice and would have it heard and obeyed by his people This is necessary as Plato himself could say because the will of God cannot be known unto men unless God by his Oracle reveal it Hence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the voice we know the thoughts and will which otherwise are hidden in the soul This minde and will God reveals either immediately by his own in-speaking or by means of those who are his Truchmen and Interpreters which comes all to one purpose For the inward in-speaking is Gods Oracle and they who speak ought to speak as the Oracles of God 1 Pet. 4.11 And in this sense it is true he who heareth you heareth me The Lord leaves it to the power will and choise of his people whether they will hearken or not whether they will obey or not obey So the holy Ghost saith Hebr. 3. To day if ye will
delivering He who is offering praise shall honour me and I will cause him to see into the salvation of God who is disposing or ordering his way Psalm 50.21 22 23. But away with false and hypocritical pretences of love It s a pure and holy love which the Lord intreats of Israel 3. And it is the Lords third Request unto Israel that we love the Lord our God and a most just and reasonable Request it is Of which I have elsewhere spoken more fully as also of 4. The fourth Request That we serve him with all our heart and with all our soul Now as the first and second Request make up the first service of God viz. the service of fear Exod. 20.20 out of which we walk in all the wayes of the Lord so the third and fourth Request of the Lord contain his last and greatest service his service of love From the consideration of both the services take notice that the service of love doth not make void the first viz. that of fear For there is a Copulative that unites them to fear the Lord and to love him But the time will come when the service of love shall cast out the fear 1 John 4.18 viz. that fear which hath torment or punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as for the filial and reverential fear that endures for ever Psal 19.9 And although love be perfect and though that which is perfect be come though the spirits of men be made perfect and perfectly partakers of the divine nature yet none of these no not all these together can make the creature its Creator Although the will of God be done perfectly in earth even as it is done in heaven yet this standing compleat in all the will of God this running the way of Gods Commandements this perfect following of God cannot equalize the creature to its Creator as some have vainly imagined The two later wheels of the Chariot though they run as fast as the two former yet can they never overtake the former SER. XIV they must still follow they must ever come behinde TThe Lords fifth and last Request unto Israel is to keep the Commandements of the Lord and his Statutes The fifth and last Request though it differ formally from the rest yet it summarily containes all the former Thou shalt keep the Commandements of the Lord thy God to walk in his wayes and to fear him Deut. 8.6 And it is indeed as reasonable and just a Request as the other are For obedience unto all the Commandements of God proceeds from the two fore-mentioned principles fear and love Whence it is that the keeping of Gods Commandements issueth sometime from fear as Eccles 12.13 Let us hear the conclusion of the whole matter Fear God and keep his Commandements Or according to the Vulg. Latin Finem loquendi pariter omnes audiamus Let us all a like hear the end of speaking Or rather according to Pagnin the end of every word hath been heard Wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the End is a Capital letter importing the End at which the whole word aimeth under the first dispensation the service of the fear of the Lord viz. that out of that fear of the Lord we should keep his Commandements Sometime the keeping of Gods Commandements is said to proceed from Love So Deut. 5.10 the Lord saith I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing mercy to thousands to the lovers of me Deut. 5. v. 10. and keeping my Commandements As Israel is loving God and keeping his Commandements so the Lord is concurring with his continued and collateral act of doing mercy unto those who are loving him and keeping his Commandements And as Solomon said of the first dispensation that the End of every word hath been heard 1 Tim. 1. v. 5. Fear God c. So S. Paul saith of the third Dispensation 1 Tim. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the end of the Commandement is love out of a pure heart and a good conscience and faith unfeigned I put the note of diveristy But answering to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hierom Arias Montanus Pagnin and others have done whereby a diversity is put between the effect and end of fables endless Genealogies and the Commandement of God they minister questions but the end of the Commandement is love Which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though a very small word yet it is of very great power which suspends the understanding as the little Echeveis or Remora stayes the course of a Ship though under sail saith Aelian Yea and oftentimes it is no less then Totius negotii cardo the Hinge of the whole business as the learned Logician knowes And therefore it should not be rendred copulatively as yet our Translators have done in the New Testament I believe more then one hundred times These two services of fear and love the Lord so countenanceth that he is styled after their names So what Laban calls the God of Isaac Jacob calls the fear of Isaac Gen. 31.29.42.53 But whereas he is here so named with relation and application unto Isaac SER. XV. we finde him called absolutely The Fear Psal 76.11 Psal 76. v. 11. Vow and pay to the Lord your God all round about him let them bring a gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to The Fear which in the former part of the verse is called The Lord. Thus he so honoureth the service of love that he is styled absolutely by the name Love 1 John 4.8 And again v. 16. God is Love And therefore S. Augustin affirms that every good work proceeds from these principles Ad omne rectè factum Amor Timor ducit Love and Fear leadeth to what ever is rightly done 6. Hitherto we have heard the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords five Requests unto Israel in so many divine Axioms Come we now to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords requesting these of Israel The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to intreat ask petition for desire Yea it imports the lowest degree of petitioning as to beg Prov. 20.4 It s commonly used when men petition for any thing of God as 1 Sam. 1.17.20.27 12 13. and often elsewhere Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a petition put up unto God Job 6.8 Psal 20.5 This word our Translators turn here by Require What doth the Lord Require of thee Which is not properly rendred as may appear partly by what hath been alrready said partly by the distinct significations of words which seem equipollent but indeed in their use much differ one from other The Latin Criticks distinguish peto posco and postulo thus 1. Petimus prece we entreat and desire by prayer And it is commonly the act of an inferiour who intreats and petitions for some thing by prayer of his Superiour and the foot of a Petition is therefore called the prayer of it 2. Poscimus pro imperio we command
father And the Hebrew text will bear this Translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Hierom no doubt read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel which signifies to persecute destroy kill c. The Chald. Paraphrast is most express and full and comes home to our purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laban the Syrian sought to destroy my father c. From this Lesson which the Lawgiver taught the people we may learn some profitable instruction for our selves Moses here prescribing to the people a form of acknowledgement and thankfulness in offering their first-fruits unto God when they had entred into the Holy Land and had taken possession of it he teaches them to lay their Foundation low in the depth of Humility confessing not only their own but their fathers abasement and misery as their fore-fathers had done from whence God had raised them Abraham was a leading example of this kinde whom God Himself styles The Father of many Nations Gen. 12.15.17 18 22. Ecclus 44.19 So great a father that the Jews took it in disdeign that our Lord should intimate he was greater then Abraham John 8.53 Yet if we hear Abrahams own acknowledgement I am saith he but dust and ashes Gen. 18.27 so low he layes his foundation And Jacob however by the Lord surnamed Israel and great in the estimation of others Joh. 4.12 yet he acknowledgeth himself small Gen. 32. v. 10. Gen. 32.10 I am little in regard of all thy mercies and all that truth which thou hast performed unto thy servant How great was David in Gods account yet in his own he scarce knew himself he was so little and therefore he asks God Who am I O Lord and what is mine house that thou hast brought me hitherto And he acknowledgeth from what obscure imployment he had his rise unto the Kingdom even from keeping Sheep which yet was a kinde of introduction unto a like Shepherdie that he might be the more expert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Shepherd of the peoples He chose David his servant and took him from the sheepfolds Psal 78. v. 30. from after the Ewes great with yong He brought him to feed Jacob his people and Israel his inheritance Psalm 78.70 71. And thus must the Israelite say in his plenty and abundance A Syrian was persecuting my father He was in the eyes of Laban and in his own eyes a lost man lost in Syria oppressed by Laban lost in his return homeward persecuted by Laban and his brethren lost in Egypt under the tyranny of Pharaoh lost in his own apprehensions in his passage out of Egypt But when we cryed unto the Lord he had compassion on us and brought us out of Egypt with a mighty hand outstretched arm and he hath brought us into this place and hath given us this land that floweth with Milk and Honey And now behold I have brought the first-fruits of the land which thou O Lord hast given me Such first-fruits arising and growing from that deep root of humility are most acceptable unto our God For hereby men are made and kept lowly even in the height whether of temporal or spiritual estate when they can say with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from how little to how great This consideration made and kept the great Apostle humble so that he could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the least of the Apostles and not worthy to be called an Apostle 1 Cor. 15.9 Yea if the glorious company of the Apostles were too great and glorious for him to be accounted though but the least of them he shrowds himself among the Saints And lest peradventure the very least of the Saints should be too great for him to be compared withal he makes a word of his own for I read it no where else nor is it I believe elsewhere to be found to signifie his least littleness To me saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 less then the least of all Saints this grace was given c. Ephes 3.8 And if thus he seem not little enough he calls himself just nothing 2 Cor. 12.11 He well remembred that he was not persecuted but which was infinitely worse that he persecuted the Church of God 1 Cor. 15.9 that he was a blasphemer and a persecutor and injurious 1 Tim. 1.13 A second Lesson we may learn from hence that the Israelite must say A Syrian persecuted my father He must not say that his father persecuted the Syrian O no One Dog or one Wolf may persecute a thousand Sheep but ten thousand sheep will not persecute one Wolf or one Dog O that the hungry Dogs and ravening Wolves of these dayes who go in Sheeps clothing would consider whom and what manner of persons the Apostle calls grievous Wolves Acts 20.29 and what manner of men they are whom he means when he warns the Philippians to beware of Dogs Phil. 3.2 Mystice But this persecution may be neerer haply then we are aware of Surely as any man becomes more like unto Jacob who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect man Gen. 25. v. 27. Luke 16. v. 15. Gen. 25.27 he shall have experience of Syrians or Aramites pursuing and persecuting him For what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but sublimity or height of pride somewhat that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high in men Pride is a Worm that often breeds even in the trees of Righteousness And by how much it is the more inward it s the more dangerous persecutor Pride is deceitful Obad. v. 3. And therefore Aram also signifies deceit and deceit is accompanied with cursing Ps 10.7 and Aram signifies also cursing And all these are covered with a Mantle of Hypocrisie a white vail of pretended piety Laban the Syrian signifies White A form of godliness covers all ungodliness 2 Tim. 3.5 That White Devil hides the Black one Laban was either a White Devil or the Devils familiar friend a great Cacomagus a notorious Sorcerer and the most famous of all the East Esay 41. v. 14. But fear not thou Worm Jacob ye mortal men of Israel I will help thee saith the Lord and thy Redeemer the Holy One of Israel Go on in thine humility and thy simplicity O thou Israelite indeed in whom there is no guile John 1. The Lord hath not beheld iniquity in such a Jacob neither hath he seen perverseness in such an Israel He can rebuke and restrain the persecuter as he checkt and restrained Laban the Syrian persecuting Jacob thy father Gen. 31.29 What though Laban be a Wizard it was confessed by Balaam Labans countreyman the Syrian That there is no enchantment against Jacob neither is there any divination against Israel Numb 23.23 Remember what Balak King of Moab consulted and what Balaam the son of Beeor answered him Mich. 6.5 Balak is the destroyer and Balaam the false Prophet which devours the people Mic. 6. v. 5. as the false Prophets do 2 Cor. 11.20 the son of Beor the Beast Remember how
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.
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
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
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
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