Since the true Shem is the right Melchisedec what is more proper to our purpose in hand then what ye read Gen. 14.18 That Melchisedec brought forth bread and wine c. this was when he came from the slaughter of the Kings as Hebr. 7.1 not before Believers are the children of Abraham and tread in the steps of Abraham and do the works of Abraham John 8.39 And these have Kings to slay kill mortifie and crucifie It is the profession of us all who come to the Lords Table that we shew forth the Lords death that we daily hear about in out body the dying of the Lord Jesus 2 Cor. 4.10.1 2. The Kings are those many Lords that have ruled over us Esay 26.13 Amraphel King of Shinar the great talk of fallen man concerning religion and this Amraphel was King of Shinar where Babel was built Gen. 11.2 This is a powerful King that bears rule at this day The Church is in Babel or Babylon much more now then it was in S. Peters dayes 1 Pet. 5.13 Arioch King of Ellasar Arioch Ebrietas tua thy drunkennesse saith Hierom whether with wine or not with wine for there is a drunkennesse which is not with wine Esay 29.9 a drunkennesse with opinion and imagination Esay complain'd of it in his time and Jeremy in his Chap. 51.7 8. How much more may we now There are but a few sober men in the world and the rest think them the onely drunkards He is King of Ellasar that is the multitude of rebellious and disobedient men such as depart from God that 's Ellasar Chedarlaomer as a generation of servitude who perswades his people to the service of sin or the Globe or Ball of Hay Zach. 12.6 What we turn in a Sheaf is in the vulgar Latin in Funo in Hay Matth. 6.30 Syr. The Grass of the field the generation of grass such a people are but as the grass Esay 40.7 This Chedorlaomer was King of Elam that is the world the present evil world or according to the Arabick knowledge saith Drusius or hidden wickednesse and deeds of darknesse Tidal gnarus ascensionis vel elevationis Skilful or knowing how to ascend that 's the effect of the false knowledge 1 Cor. 8.12 Knowledge puffs up And this King hath the largest and most ample dominion of all the rest He is King of Nations He is the true Antichrist that rules in the hearts of all men of all Nations until the Lord Jesus Christ the true Shem the true Melchisedec who is the true King of Nations Jer. 10.7 until he dispossess him and consume him with the spirit of his mouth 2 Thess 2. Most true it is that he vaunts himself to be the King of Nations and dares say so much unto the true King of Nations himself Luke 4.5 6. until he cast him forth John 12.31 Other Kings there are Jos 10.1 24. led by Adonizedec the false righteousnesse but the followers of Josua set their feet in their neck and tread down their pride Amalekites Exod. 17.16 Populum lambentes vel declinantes such as lick up the people and turn them from their God 1 Sam. 15.32 33. Agag the cover of all sin as the last enemies of the Church Gog and Magog Ezech. 38. which are the forms of godlinesse that cover all iniquity 2 Tim. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 19.33 the owners of the Asse said unto them c. many owners of the silly Asse the mis-guided simple credulous man When we have slain these Kings then comes Melchisedec and brings forth bread and wine 3. What befell Shem we read little in the Scripture that befell Shem onely Ecclus 49.16 Shem and Seth obtained great glory among men which is to be understood among those who are truly men who fear God and keep his commandements Eccles 12. Among those the true Shem the Lord Jesus is the most honorable Yea Jesus Christ the true Shem is that very honour that comes of God onely Joh. 5.44 and so where we read to you he is pretious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.7 it is in the margent more truly turn'd Honour This is that plant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezech. 34.29 of renown This is he who hath obtained that excellent name among men that at his name every knee must bow of things in heaven and earth and under the earth Phil. 2.9.10 Obs This opens unto us the meaning of that phrase which meets us often in Scripture which without this understanding is very harsh to our eares and apprehensions As when the name of God is said to be this or that to do this or that The word which we render name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shem so when Gods name is said to be excellent in all the world Psal 8.1 what understand we but the true Shem the Christ of God the name that 's great in Israel Psal 76.1 what else meane we but the true Shem when we say His name is like a pretious oyntment Cant. 1.3 This is the name that is said to be neer Psal 75.1 what neerer to us then what is with us Immanuel Christ in us This name of the Lord is a strong Tower c. Prov. 18.10 This is the name for which God hath pity upon men Jer. 14.7 Ezech. 36.21 what other name can defend us Psal 20.1 This defended Christ and his and offended all who came to apprehend him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am wherupon they fell to the ground This is the name by which we are saved Psal 54.1 fave me O Lord by thy Name by thy true Shem which is Christ himself This is the Name by which we tread down our enemies Psal 44.5 Through thee through thy Name we will tread them under that rise up against us This is that Name wherein we walls Mic. 4.5 which is expresly the Lord Jesus Christ Col. 2.6 As ye have received Christ Jesus the Lord so walk in him c. This reproves those who dishonour that great and worthy Name by which we are called who reproach the great Shem who deserves all honour among men James 2.7 It was the glory of Enoch Noah and Shem to have maintained the true and sincere worship of God against all incroachments of Idolatry and Superstition whence it came to passe that they were opposed by all the world beside Plutarch in his Isis tells us what I have shewen elsewhere that by Typhon they understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which names saith he signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 violent inhibiting hindring contrariety opposition Plutarch there plainly expresseth the name of Seth as for Bebon by that name the Arabians understand the Devil and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym is a manifest inversion of Shem now because Seth and Shem in their several ages opposed the wicked world hence it is that the ungodly of the world opposed traduced reproached and blasphemed them as the troublers of the world As I shewed of Noah out of Josephus The like
neither go nor stand Yet this is one great infirmity and weakness of many who believe themselves Saints and grown men in Christianity This justly reproves those who when they have passed over Arnon think that they are come to their rest to the end of their journey not considering that there are diverse stages in our journey toward the heavenly Canaan Wherefore let us proceed Behold I have given into thy hand Sihon the Amorite King of Heshbon and his land The words contain the Lords free donation of Sihon and his land into the power of Israel The gift is either personal or real 1. Personal and so we have the name of the person Sihon illustrated by his nation an Amorite his royal authority King and his royal City Heshbon 2. The real gift is his land Of these the Lord gives Israel a demonstration Behold or see I have given into thy hand Sihon c. In which words these Axioms are contained 1. Sihon the Amorite King of Heshbon had his land 2. God gave into the hand of Israel Sihon the Amorite King of Heshbon and his land 3. The Lord saith Behold I have given in thy hand Sihon the Amorite King c. 1. Sihon the Amorite King of Heshbon had his land The land of Sihon is that which is otherwise called the land of Gilead as appears Numb 32. v. 29. compar'd with v. 33. Howbeit this land of Gilead was now called the land of the Amorites for Sihon King of the Amorites had fought against the former King of Moab and taken all his land out of his hand even unto Arnon Numb 21.26 And this was Sihons land What was his City His City was called Heshbon that was the royal City of Sihon King of the Amorites Numb 21.25 Deut. 1.4 Whence observe that 1. Sihon the Amorite a wicked man had his land the Lord calls it his So the Edomites the Moabites and the Ammonites all sinful nations yet had their Cities and Territories by the best right Jure divino by divine right as appears by Deut. 2.5.9.19 Whence it is evident That Dominum rerum temporalium non fundatur in gratia The dominion of temporal things is not founded in grace As for the mystical meaning of these words Sihon has his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of the same signification and extent with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to sweep away dust durt or filth also to destroy extirpate and root up So that Sihon is a Sweeper a Destroyer one who extirpates and roots up These are no meet qualifications for a King yet this Sihon is said to be King of Heshbon That 's Sihons royal City and what is Heshbou What else but the thought and imagination So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies So that Sihon the Amorite is that talking bitter froward rebellious domineering spirit in men which sweeps away destroyes extirpates and roots out all good cogitations and thoughts out of us and implants all evil thoughts in their room And in these evil thoughts Sihon dwels Ill â se jactat in aula Sihon keeps his Court in Heshbon among the thoughts That we may the better understand what Sihons royal City and Court is we must know what Heshbon the thought and thoughts are They are certain inward acts of the reasonable soul which may be considered either abstractly in themselves as they are without commerce or influence upon the affections receive no taint from them and so they may be said to be indifferent Such are they which befal men waking like Dreams These although we cannot call them evil because they receive no corruption from the evil will and affections yet without doubt they are great impediments and rubs in our spiritual journey and hinder our proficiency and growth in grace yea and too evident a signe they are of an empty heart that is not filled with the love of God For if the heart be filled with these intus existens prohibet extraneum they keep off God from his Sanctuary Eezch 8.6 The thoughts may be considered concretely as they excite and stir up affections 1. Either to good as concerning our God and the eternal state of our souls and so consequently the thoughts are good as where the Psalmist saith I said or thought I will look to my wayes Psal 39.1 Or 2. As they move us to evil in which regard they may be called evil thoughts Ezech. 38.10 So that the good or evil thoughts receive their tincture and name from their objects whereabout they are conversant and busied But because as Scire malum non est malum to know evil is not evil so Scire bonum non est bonum to know what is good is not that good we know we must understand that thoughts are either speculative or practical 1. The speculative thoughts busied about evil it is not necessary that the thoughts themselves should be evil For God himself is said to know the vain and sinful thoughts of men Psal 94.11 when yet his thoughts are no more infected by the evil then the Sun is by shining on a Dunghil And thus some excellent men have known evil and how to act it yet have not done it as it s said of Titus the Emperour that he knew how to counterfeit the hands of all the great men of Rome but he never did it unto any mans hurt How much more is this true of our Lord and his Apostles who in their reproofs and dehortations are necessarily supposed to have known the evils which they reproved and from which they deborted yet were they not so much as in a thought guilty of them or corrupted by them Howbeit in men under an inferior dispensation even speculative thoughts of evil Job 31. v. 1. may administer oecasion of evil So Job reasons I have stricken a covenant with mine eyes and why should I think upon a Maid As for the practical thoughts about evil which proceed to delight and consent in the evil there is no doubt but they are evil And in these Sihon having rooted out the old inhabitants out of the heart the good thoughts proceeding from God Psal 139.17 2 Cor. 3.5 he brings in a Colonie of his evil thoughts and these are his royal City his Mansion house where he resides and dwels Hence we may observe that if Sihon be King of Heshbon if the destructive and extirpating spirit bear rule in our thoughts the man is no doubt fallen from his God For since the heart is fons omninum actionum ad extra since all actions proceed from the heart and most mens thoughts and actions are most unlike unto God unto whose image the man was made it cannot be but the heart the Fountain of our thoughts and actions hath been corrupted Neque enim oculos ad concupiscentias sumpsimus neque linguam ad maleloquium neither received we our eyes for concupiscence nor our tongue for evil speaking nor our ears to hear evil words nor our
unto them for righteousness The Lord promiseth Jesus Christ the son to be their life and righteousness and they believe that God is faithfull and able to raise him from the dead and form him in them to be their life IT may be that I may obtain children by her Genesis Chap. 16. Verse 2. And why did the Translators here cast the sense of the Hebrew word into the margent since the metaphore of edifying and building the Church is so illustrious and notable through out the Scripture Thus Rachel and Leah are said to have built up the house of Jsrael Ruth 4.11 Deut. 25 9. 2 Sam. 7.11 16. So it shall be done to the man who will not build up his brothers house And whereas David had a purpose to build an house to the Lord the Lord requites his intention with a promise of building David an house that is giving children who should sit upon his throne This metaphor we read used also by Heathen Authors in the same argument So sounds that known Iambic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 male children are the columnes of houses And the old Commedian in his Mustela Novarum esse aedium arbitror similem ego hominem quando hic natus est And afterward Parentes fabri liberûm sunt I think saith he the man now this son is born is like a new house The parents are the builders of their children Thus often in the New Testament we meet with this metaphor of building up and increasing the Church So the Lord promiseth Acts 15.16 17. that he will build again the Tabernacle of David that is fallen down that the residue of men may seek after the Lord and all the Gentiles upon whom his name is called O that we all were workers together with God for the rearing up and increasing of this building O that all we do were done to edifying that we would edify one another and build up one another in our holy faith and commend one another to the word of Gods grace Acts 20.32 Ephes 2.22 which is able to build us up that we may become an habitation of God through the spirit She shall be a Mother of Nations Genesis Chap. 17. Ver. 16. Kings of people shall be of her A Mother is here a supplement and a bold one which is not to be found in either the LXX or V. Lat. or Chal. Par. or Syriac or Arabic versions The Hebrew Text is more general She shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in Gentes for nations namely to rule over them For there is no doubt but the Lord herein had reference to the change of her name which was before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sarai which is Princeps mea my Princess or Princess of my family but now I shall inlarge her name and dominion with it For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sarah shall her name be And this is proved by the context The very next words are an exegesis and explication of these Kings of peoples shall be of her For the word answering to people is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall peoples And the Antients understood the words so with reference to the dominion over the nations she shall be called Sarah because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she is a Princess over all Antea dicebatur princeps mea quasi unius familiae mater Postea absolutè Princeps omnium scilicet gentium princeps fatura So S. Hierom. Thou shalt not call thy wife Sarai id est principem mean but thou shalt call hir Sarah exaltando principem quia Ecclesia in omni gente principatur Not Sarai my Princess but Sarah by exalting the Princess because the Church rules in every Nation And in cujus semine benedicuntur omnes gentes quia Christus dominabitur in Gentibus In whose seed all Nations shall be blessed because Christ shall rule in all Nations So the Interlineary Gloss It may also have reference unto the princely grace of faith signified by Sarah the free woman Gal. 4.23 Which is not a prophesy of calling the Gentiles only to the obedience of Christ but of that greatest inlargement of Christs dominion when that shall be fulfilled which we read Revel 11.15 The Kingdomes of this world are become the kingdoms of our Lord and of his Christ and he shall reigne for ever and ever When all are so become Kings Motûs suos bene regentes so ruling all their motions and actions that as sin hath reigned unto death so may grace reign through righteousness unto eternall life Genesis Chap. 22. Ver. 18. Gen. 12.3 and 18.18 by Jesus Christ our Lord Rom. 5.21 And in thy seed shall all the Nations of the earth be blessed because thou hast obeyed my vojce It is true we read the like promise before twice But it is the like onely and not the same which possibly might occasion an inadvertency in the Translators For in the too former Scriptures the blessing is given to Abram in his own name and centred as it were in himself from whom it should proceed unto all Nations But in this place the promise is made to Abram in his seed and by his seed to all Nations Howbeit this makes not all the difference The conjugation is here changed In the former places the blessing is given passively All Nations shall be blessed But in this place the blessing is promised in a reflexe and reciprocall form In both the former we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Nations shall be blessed in this we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Nations of the earth shall not only be blessed as before but shall blesse themselves It 's a Scripture of the greatest Marke and note that I know of all other Wherein the most high God expresseth the greatest reward of the most acceptable duty that his most faithfull and obedient servant in the world Abram could perform unto him This reward is no lesse no other than the son of God himself figured by Jsaac the spirituall joy and delight the son of Abram Gen. 3.15 and offered by Abram his father unto God upon the Altar In requitall whereof God promiseth his own son the eternall joy Of this son of God although there were before promise made yet it was not revealed untill now that his father would give him as a propitiation for the sinnes of the whole world 1 John 2.2 And here the Lord makes this promise unto Abram whom he made Heir of the world which promise was to descend upon all Nations And this promise the Lord here confirmes with an oath which are the two immutable things whereby it is impossible for God to lie Hebr. 6. John 3.33 and 7.39 Ephes 1.11.14 Unto which when we consent and believe we set to our seal that God is true And he reciprocally puts to his seal for the conveyance and confirmation of the eternal inheritance Howbeit this free gift of God and Christs free oblation of himself
was void great care was taken for the choise of Matthias in his room Acts 1.21 26. And S. Paul cals himself an Apostle in most of his Epistles and proves himself such 1 Cor. 9.1 2. The like is said by others of Barnabas and Silas They who say that that and other Offices were temporary and to continue only for a time must if they will be believed by judicious men prove their assertion out of the Word of God If the office yet continue in the Church what answers to it but Episcopacy so S. Ambrose affirmes And it may as well be credited as that under helps and governments are to be understood Elders and Deacons which yet I deny not But all these are but Mera nomina names only unless they be informed with the Lords excellent spirit which is most necessary for the informing and actuating as the whole Body so especially the principal members of the Body of Christ And therefore in great wisdom the Spirit of God requires that the meanest and lowest Officers in the Church who are as it were the feet of Christs body the Church 1 Cor. 12.21 the Deacons being to be appointed to their office the Twelve give the multitude of the Disciples this charge Acts 6. v. 3. Look ye out among your selves seven men approved by testimony full of the holy Ghost and Wisdom whom we may appoint over this business Whence we may strongly reason that if the Deacons must be full of the holy Ghost and wisdom then much more must the Elders and Officers of the Church superiour unto them be filled with the same excellent spirit and wisdom And whereas the Apostles must appoint the Deacons as Titus must ordain Elders Tit. 1.5 These weighty businesses are not to be permitted unto the multitude no not of the Disciples to choose either Elders or Deacons though this is at this day practised by what warrant of the Word I know not but to the Apostles or those who though called by another name are yet in their stead as being best able to judge of these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every man judgeth well of the things he knowes and of these he is a competent judge What ever Governour hath this excellent spirit he is thereby enabled to bear all the weaknesses and waywardnesses all the murmurings and repinings of the people under them It is their business And therefore they ought not to domineer over the flocks so I would render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Castellio turns the words 1 Pet. 5.3 Gregibus imperantes domineering or Lording over the flocks Ut reges Gentium qui dominantur eorum like the Kings of the Nations who domineer and abuse their authority over the flocks as Vatablus explains Cleris Cleros vocat greges qui illis velut sortè gubernandi obtigerunt He cals those Cleros that is properly lots who happen unto them as it were by lot to be governed by them And it is the continued Metaphore or Allegory used by the Spirit of God 1 Pet. 5.2 3 4. Much less must they domineer over their faith as to enforce men to their opinions as to rule over their consciences The Apostle when most of all he improves his authority over the flock he most abominates all such dominion 2 Cor. 1.24 Not that we have dominion over your faith but are helpers of your joy for by faith ye stand They must leave the conscience free to God alone the Lord of it Gen. 9. v. 27. who alone perswades the heart Gen. 9.27 what some abuse to that end Compel them to come in Luke 14.23 Beside that it is unhandsome to cudgel men and force them to come to a Feast as the drift of that speech is to be understood the meaning of the word is by perswasive arguments to incline men to what they desire as may appear by comparing Luke 24.29 2 Kings 4.8 Acts 16.15 and other places But we need not further descend unto particulars The excellent Spirit of Christ which is known by the fruits of it Gal. 5.22 sufficiently qualifies all spiritual Governours And this Spirit is that due radical qualification which some zealous for the Government or rather the counterfeit of it believe not possible to be obtained in this life but Dolosè ambulant in generalibus wrap up their hidden meaning in general terms and instead of downright Scripture language that God puts his Spirit upon the Governours choose rather to speak in Conceptu confuso that Christ furnisheth these Officers with suitable qualifications for discharge of the office and work committed to them And since they nor have nor hope for that excellent Spirit how can they convey that spirit by laying on of their hands in Ordination Nihil dat quod non habet If they have not that excellent Spirit how can they give it by their hands to those whom they Ordain as the old Presbyters did S. Paul saith 1 Tim. 4.14 Neglect not the gift that is in thee which was given thee by prophesie by laying on of the hands of the Presbytery And ye read the like Exhortation Stir up the gift of God which is in thee by the putting on of my hands 2 Tim. 1.6 O my Brethren ye who are zealous of Christs government and discipline let us first sit down in the lowest room and yield our selves Disciples unto the Father Esay 8.16 and suffer our selves to be corrected by his discipline and to be instructed out of his law Psal 94.12 and thereby lead unto Jesus Christ and bearing his yoke his cross and patience that being made conformable unto his death we may be made partakers of his spirit his life and resurrection whereby we shall be enabled to bear the burdens of the weak and one anothers burdens whereby we shall be taught to rule our selves and so become Rulers and Governours of the Church of Christ So shall we be able experimentally to preach Christ warning every man and teaching every man in all wisdom that we may present every man perfect in Christ Jesus Col. 1.28 For this is the end why the Lord gives those his gifts unto men Apostles Prophets Evangelists Pastors Teachers and so Elders and Deacons for the perfecting of the Saints for the work of the ministery for the edifying of the body of Christ till we all meet or come into the unity of faith and acknowledgement of the Son of God unto a perfect man to the measure of the stature or age of the fulness of Christ The Lord vouchsafe that great grace unto us all He that gathered least Numb 11. v. 32 33 34. gathered ten Homers and they spread them abroad for themselves round about the Camp And while the flesh was between their teeth yet it was chewed the wrath of the Lord was kindled against the people and the Lord smote the people with a very great plague And he called the name of the place Kibroth Hattaavah because there they buried the people that lusted
my habitation and honourest thy sons above me c. And ver 30. Them that honour me I will honour and they that despise me shall be lightly esteemed The Lord saith That they who despise his sacrifice and offering despise him Thus in the text before us the people are said to speak against God as the other words so these when they call the Manna light vile or contemptible bread And what shall we think better of those who lightly esteem the Ordinance of God as his Sacraments Surely according to the testimony of the Lord himself they disesteem him despise him And what came of this peoples despiciency 2. What was the punishment of this great sin By reason of this great sin the slighting and abhorring of their spiritual food the Lord sent fiery Serpents among the people And what mystically are those Serpents but the evil spirits the Devils whose Prince is the old Serpent called the Devil and Satan Revel 12. For so despisers are delivered over to the Devil Acts 13.41 compared with Habac. 1.5 But here is consolation for the penitent and believing soul What if the Serpent have bitten thee What if the Dipsas the thirsty Serpent sting thee and seek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5.8 to drink thee up and endanger thee to be swallowed up of wine Esay 28.7 What though the Serpent endeavour to stir up the fire of concupiscence in thee Is it not a promise to the believers that the flame shall not kindle upon them Esay 43.2 Look upon the brazen Serpent the signe of the Son of man The Lord Jesus hath been reputed a sinner yea the worst of sinners yea a Devil yea he was said to be acted by the Prince of the Devils And he hath been lifted up by Moses figuring the rigour of the Law as one accursed not simply on a Pole as Our Translators turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no more then on a Mast as Diodati turns it Antenna but as on a Banner or a Signe so most of our old English Translations Numb 21. v. 9. Col. 2. v. 15. so Luther and the Low Dutch as an Ensigne so the Spanish Vandera and Vexillum a Standard so Ar. Montanus But being lifted up he also lifts up and spoyles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he devests or unclothes the Principalities and Powers the evil spirits The Serpent is of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naked as well as subtil Gen. 3.1 but he clothes himself with change of raiment according to their qualification and capacity with whom he hath to do as they say of the Chameleon and the Polypus rupi concolor changeth colour according to the Rock to which it cleaves so he shapes himself and his ministers and as the Apostle tels us that he appears to the religious as an Angel of light 2 Cor. 11.14 And therefore the Lord uncaseth this grand Hypocrite and his Legions discovers them in their nakedness and as they are as Malefactors were wont to be crucified naked and makes a shew of them openly triumphing over them in himself Col. 2.15 He is now lifted up as an Ensigne to the Nations Now is the judgement now shall the Prince of this world be cast out And the Lord himself hath prophesied that if he be lifted up he shall draw all men unto him John 12.32 He speaks to thee and me and every one Me vide that is Confide look up and trust in me O ye penitent and believing souls who ever have been bitten and poysoned by the Serpents venim let us look up unto him whom we have pierced who ever believeth in him shall not perish but have eternal life John 3.14 15. There is no other Name in which we can be saved he hath triumphed over the Serpents and gives us also power to triumph over them to tread upon Serpents and Scorpions and all the power of the enemy Matth. 3. v. 7. 23 33. and nothing shall be able to hurt us Luke 10.19 Let the Serpents and generations of Vipers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look unto other helps and means for cure of their venomed souls Let us look unto our Maker and let our eyes have respect unto the holy one of Israel Esay 17.7 The word used Numb 21.9 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look intentively And let us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look stedfastly with the eyes of a pure heart Matth. 5.8 Let us look wishly with wishes and prayers unto the Lord for his help and power as Jehoshaphat did when the serpentine brood assaulted him saying O our God! There is â—o might in us against the faces of this same great multitude coming upon us And we know not what we may do 2 Chro. 20. v. 12. but our eyes are upon thee And he Balaam went to an high place Numb 23. v. 3. There are many translations of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierom renders it Velocitèr Hastily the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the straight way the Tigurin Bible Ad excelsa to the heights or high places But if it be so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood which is here needless The Targum hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unus unicus solus solitarius alone solitary and so Pagnin and Munster and Castellio Suecedit he goes apart so the Spanish and French Bibles so Tyndal and most of our old English translations and our last also hath Solitary in the margent which I believe is better as usually then that which they have put in the text for this reason As Balaam had learned by tradition from his forefathers the rites and ceremonies wherewith the God of Israel was worshipped as appears by his choise of clean beasts Bullocks and Rams as also by their number seven Bullocks and seven Rams for that number was sacred and commanded by God himself Job 42.8 and observed by David and Ezechiah 1 Chron. 15.26 2 Chron. 29.21 3. And by the kinde of sacrifice Burnt-offering all which are evident thorowout this History So no doubt but he had also understood in some measure how and in what manner the Lord had been wont to reveal his Oracles unto the Patriarchs of old ziz In solitude and retyredness For so we shall finde that God hath not been wont to speak to the holy Fathers in a crowd nor to whole nations or people but to some one or few men apart in the silence of the night in Fields in Deserts in Mountaines in Vallies So he revealed himself to Abraham to Isaac to Jacob to Moses to Samuel to David to Solomon to Elias to all the Prophets Such a solitude and loneliness together with such sacrifices according to his own institution might Balaam think would win upon Gods favour and that so far as to obtain leave of him to curse his people But though Balaam knew the outward services of God yet he knew not the nature of God nor his princpal and primary will Hos 6. v. 6. Prov. 21. v.
fierce or savage For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the goodness of a thing consists not in the largeness and greatness of it but the greatness rather in the goodness of it How equal how just how reasonable a duty is it that we submit our selves unto this Scepter of Christ yet who owns his dominion who slights not his authority What else do we more or less all of us when we neglect his known commands the Edicts and Decrees of the greatest King I say unto you saith the only Potentate whosoever is angry with his brother shall be in danger of the judgement yet who regards the power of this Kings anger so far as to curb and check his own I say unto you swear not at all yet who if himself swears not hears not daily oathes and curses and blasphemies even against the King of Heaven and Earth yet is silent Judge not that ye be not judged saith he yet who judgeth not his brother Be not drunk with wine wherein is excess Look not upon a woman to lust after her Yet maugre all these Edicts from the only Potentate we dare do or leave undone what he either commands us or forbids How wast thou not afraid to stretch forth thine hand to destroy the Lords Anointed The Lawes of all Nations have made it treason and punished with death any plot or designe against the person of the Prince Yet our thoughts words and deeds our tongue and our doings have been against the great King we have unregarded his commands and so troden him under our feet we have pretended his Soveraignty and put a Reed in his hand instead of a Scepter Matth. 27. as if he were of such a flexible disposition as to let us do what we list Yea we have crucified the Lord of glory would we dare thus to transgress did we stand in awe of this King did we believe were we indeed perswaded that he hath a Scepter O beloved let us not weary the patience of our Lord Jesus Christ The time is coming yea now is when he shewes himself to be a King yea a King highly provoked as they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be much incensed is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importing the wrath of a King and since we will not submit unto his golden Scepter his Scepter of grace and clemency and patience which he hath long extended and held forth unto us we shall feel the weight of his Iron Scepter his Rod of Iron wherewith he rules the Nations and will break in pieces false and pretending Christians heathenish men one upon another The work which he hath been long doing in this falsely called Christian world and according to his threatnings by fire and by his sword he is pleading with all flesh Though O foolish men O daring generation we fear it not because we our selves yet feel it not Must not that prophesy have its fullfilling as well in the letter as in the spirit Revel 6.15.16 That the Kings of the earth and the great men and rich men and the chief Captaines c. shall hide themselves from the face of him that sitteth on the throne and from the wrath of the Lamb. Laesa patientia fit furor when the patience and long suffering of the Lamb is overcharged it s turned to fury His Golden Scepter of grace lenity patience and long suffering to our salvation 2 Pet. 3.15 Being despised he then takes to himself his Iron Rod of Severity Wrath and Fury and makes use of it to the destruction of all disobedient men O let us humble our selves under his mighty hand Let us turn from those sins which provoke his indignation and wrath Let us become his subjects indeed and be like our King righteous holy humble meek patient and long suffering c. Such even such is he Regis ad exemplum totus componitur orbis A Kings example hath a powerfull influence upon his people Nor can his vertues and graces be otherwise discernd in the world then by the graces and vertues relucent from him in his people For what is it for us to prayse the equity righteousness and holyness of his scepter unless our lives praise his holyness righteousness and equity What is it for us to commend his equity while we our selves are subject to iniquity What is it for us to talk of his moderation unless our moderation also be known to all men Phil. 4.5 When we so walk as he walked as it is the duty of us all 1 Joh. 2.6 When we are like unto him we shall then invite him to come and take up his residence and dominion in us For truth and he that is true returns to him that practise it Ecclus 27.9 Thus David hoped to win him to himself Psal 101. I will sing of mercy and judgment O Lord I unto thee will I sing I will behave my self wisely in a perfect way O when wilt thou come unto me I will walk in my house with a perfect heart c. And so Christ himself promiseth Joh. 14.21 He that hath my commandements and keepeth them he it is that loveth me And he that loveth me shall be loved of my father and I will love him and manifest my self unto him Yea vers 23. He saith of his father and himself we will come and make our abode with him Even so come Lord Jesus So let they kingdom come and thy will be done For thine is the kingdom and the power and the glory for ever and ever Amen! He went after the man of Israel into the Tent Numb 25. v. 8. and thrust both of them thorow the man of Israel and the woman thorow her belly Although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie Tabernaculum or Tentorium a Tent as it s here turnd yet if so it s for such an use or abuse rather as is here specified in the text And therefore to avoid the doubtful signification of the general word Tent or Tabernacle as Pagnin and Cajetan turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabernaculum and because that portable house wherein more chaste people dwelt in the wilderness yea wherein the most holy God dwelt and walked with his people 2 Sam. 7.6 is called by the same name and by the same name mentioned v 6. it were to be wished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Englished by a word more proper Accordingly although Tyndal and three other ancient English translations have the same word yet Coverdale and another turn the word Whorehouse as also doth Luther Piscator and the Low Dutch also Vatablus Tremellius Diodati and Castellio following herein Hierom and the Chald. Paraph. Nec certè dissimulandum idem vocabulum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sortitum esse Mox eodem commate sequitur Phinees ambos ipsos virum Israelis mulierem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in locis genitalibus ita Hieronymus transfixit adde quod habent Graeci quoque interpretes 〈◊〉 〈◊〉
of God and friends have communionem consiliorum voluntatum communion of counsels and wills And therefore David hates vain thoughts Psal 119.113 2. Entertain good thoughts and highly esteem them they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent of God unto thee Thou canst not think any thing of thy self as of thy self thy sufficiency is of God So David esteemed his good thoughts How pretious are thy thoughts unto me O God! How great is the sum of them Or Psal 139. v. 17. how strong are the heads of them There are leading good thoughts which if they be followed will prove exceeding strong Such was that of David Psal 119.59 I thought on my wayes and what came of it and I turnd my feet unto thy testimonies I made haste and delayed not to keep thy Commandements The Apostle knew full well how powerful good leading thoughts are Phil. 4.8 Having reckoned up things true honest just pure lovely of good report what ever vertue what ever praise think saith he on these things and then The God of peace shall be with you These are able to cope with Sihon King of Heshbon both in strength and number for so it followes if I number them they are more then the sand More and more mighty were they with David when all nations compassed him about yet so strong was he that in the Name of his God he doubted not but he should cut them off Psal 118.10 11 12. But when did all Nations compass David about The Psalm how ever some understand of David in the history yet it cannot be made good of him but of Christ the spiritual David and his Church as it is plain by evident proof v. 20. 26. And most true it is that all Nations have compassed him about Yea swarms of temptations from evil thoughts as of Bees have compassed him about for he was tempted in all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 4. v. 15. according to similitude without sin Hebr. 4.15 And in that he hath suffered being tempted he is able to succour those who are tempted Hebr. 2.18 And therefore he being the minister of circumcision for the truth of God even the true circumcision of the heart Rom. 15.8 He cuts off all the vain sinful thoughts Psal 118. v. 10 11 12. from the heart and so circumciseth it And thence it is that Psal 118.10 11 12. he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will circumcise them so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies and it s thrice there used importing the circumcision 1. Of the Father in the place named Rom. 15.8 2. Of the Son Col. 2.11 3. Of the Spirit Rom. 2.29 Phil. 3.3 And accordingly he circumciseth his Church under all these dispensations What though the Gyants the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth-born thoughts arise against thee Are any are all of them too mighty for thy God to overcome Retyre unto thine own heart and to thy God there and to his pretious thoughts When the heart is let loose and the thoughts not kept at home thousands of wicked imaginations break in and fill the soul and indispose it towards God and weaken it and disable it for resistance of the spiritual enemy Nunquam tam bene quis exit quin sit intùs manere melius Never does any go abroad but it s much better to stay at home The mighty God is the good mans dwelling place Psal 90.1 Through him the Zamzummim the wicked thoughts are subdued and brought under the obedience of Jesus Christ Deut. 2.20 21. 2 Cor. 10.5 3. Let us put on the whole armour of God that we may be able to stand against the wile of the Devil For we wrestle not onely against flesh and blood carnal thoughts only which are as Flesh-Flyes but also against the spiritualities of wickedness Ephes 6.11 12. Wherefore let us gird about our loynes with truth The loynes are the seat of lust both inherent and acquisit The beast he stirs up evil affections there Job 40.16 His strength is in his loynes and his force is in the Navel of his belly The Apostles counsel is therefore to gird up the loynes of our minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our reason or discursive faculty 1 Pet. 1.13 There 's great danger to be foyld at the weapon While Eve a figure of the thoughts 2 Cor. 11.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not mindes but thoughts and acts of the minde adventured without this girdle 2 Cor. 11. v. 3. to reason with the Serpent she was conquered And while Eves children are un-girt in their thoughts while they do ad morem discincti vivore Nattae live without regard had to their thoughts Sihon soon prevailes over them The brest-plate of righteousness Lights and perfections were in Aarons brest-plate and they are required in all those who are made Priests unto God to be so armed Levit. 8.8 Ephes 6. v. 14. and having your feet shod shooing your feet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the preparation of the Gospel of peace or with the confirmation and establishment Thou walkest in the midst of snares Ecclus 9.13 Briars and Thorns are with thee Ezech. 2.6 while we have to do with Sihon and his Heshbonites evil thoughts spirits and men we had need to be well shod Not so when we converse with good thoughts good spirits and good men When Moses came with his feet shod towards the Mount of God Exod. 3. v. 5. Josh 5. v. 15. the Lord bad him put off his shooes Exod. 3.5 So said the Angel to Jehoshuah And there is the same reason alleaged to both because the place was holiness No Briars no Thorns there there 's no need of fencing and arming our selves unless against thoughts and words and men of Belial 2 Sam. 23.6 7. Adde to these arms the shield of faith the helmet of salvation and the sword of the Spirit which is the Word of God praying with all prayer and supplication at all times or in every season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every opportunity yea in season and out of season continually in the Spirit and watching thereunto with all perseverance and supplication for all Saints This part of the spiritual armour is not fixt to any part of the body as others are for herewith the whole armour of God is knit together Thus being armed with the weapons of our warfare mighty through God for the pulling down of strong holds 2 Cor. 10. v. 5. casting down reasonings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and every height or high thing exalted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the knowledge of God and captiving every thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the obedience of Christ 2 Cor. 10.5 So will the Lord of hosts give Sihon and Heshbon into our hand and power and tread Satan under our feet shortly For this end The grace of our Lord Jesus Christ be with you Amen Rom. 16.20 What nation is there so great that hath God so nigh unto them