Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	aaron_n	call_v	good_a	27	3	3.4692	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42583	An essay toward the amendment of the last English-translation of the Bible, or, A proof, by many instances, that the last translation of the Bible into English may be improved the first part on the Pentateuch, or five books of Moses / by Robert Gell ...	Gell, Robert, 1595-1665.	1659 (1659)	Wing G470; ESTC R21728	842,395	853

for the joy that was set before him endured the cross despising the shame sat down at the right hand of the throne of God Let us choose him for our guide in our motions in our rest leading us out and bringing us in turning and gathering us one unto another and to himself unto whom all the ten thousands thousands of Israel ought to be gathered Gen. 49.10 2 Thes 2.1 Arguments are wont to be brought to perswade us to our duty Are any needful unto this Psal 133. v. 1. If so behold how good and how pleasant it is that brethren dwel even as one The Prophet admires the goodness and pleasure of the excellent way of mutual love These two motives very seldom meet For some things are good which have no delight and pleasure in them as the labour of repentance sorrow for sin the throws and pangs of mortification Some things are delightful which are not good as the pleasures of sin But brethren to dwel together in unity comprehends both Vis unita fortior when they are as one they more strongly advance the profit one of other How good how profitable when many have one heart and one soul and one spirit when the good of one is the good of all when every one rejoyceth in the good of another as of his own how joyful how pleasant This is the pretious ointment the unction of the Spirit John 2.20 which descends from the Holy one from Christ the Head to the Beard the aged ones united unto Christ the dew of the holy Word that renders the heart fruitful There the Lord commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's a great emphasis in that word That blessing And no marvel For what is that Blessing but the life for evermore Psal 24.3 4 5. For unity and love invites God and his good Spirit unto men as when the Disciples were all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord in one place the Spirit of God came upon them Acts 2.1 2. And it is the Apostles Vale to the Corinthians Finally Brethren farewell or rather rejoyce 2 Cor. 13. v. 11. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies be perfect be of good comfort be of one minde live in peace and the God of love and peace shall be with you 2 Cor. 13.11 I will take of the spirit which is upon thee Numb 11. v. 17. and will put it upon them and they shall bear the burden of the people with thee that thou bear it not alone What here the Translators turn I will take of the spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is separabo de spiritu so Pagnin I will separate of the spirit and Vatablus Segregabo I will sever of the spirit and so Munster also the Tigurin and French Bibles Which is properly so to separate as to reserve what is so separated So Arias Montanus reservabo I will reserve of the spirit And to the same purpose Tremellius seponam I will set apart In this sense Esau saith to his father Isaac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hast thou not reserved one blessing for me Gen. 27.36 This separation and reservation is by way of excellency Whence the Princes and Nobles are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only because they are separated from the multitude by reason of high place and dignity but also in regard of that excellent spirit which is in them So we read that Moses Aaron Nadab and Abihu and the Seventy Elders are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Excellent ones or Nobles of the sons of Israel Exod. 24.11 where the Chald. Paraphrast hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grandees and Princes and the LXX hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the elect or chosen ones or the choise of the chosen ones Of such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such choise such excellent men men of an excellent spirit Prov. 17.27 consisted the great Synedrion the Synagoga magna called the Sanhedrin the great Council of the Jewes The ground of ordaining this Government constituted by God himself is that the weakness and waywardness of the people might be born by their Governours Whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only because they are elati or praelati lifted up and preferred above others although that be true but also because their principal business is to bear as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the burden of the people Or if because they are lifted up above others it is as the clowds are lifted up which are also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may shower down showers of Blessings upon the earth as governours ought to do upon the inferiour people Therefore the excellent spirit was imparted unto these seventy men that thereby they might be enabled to bear the burden of the people Whence it is that the spiritual men are the strong men and most able for that imployment We who are strong ought to bear the infirmities of the weak Rom. 15.1 and not to please our selves which is one character of an Elder though under another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1.7 And who are thus strong but the spiritual men Gal. 6.1 Brethren if a man be overtaken in a fault ye who are spiritual restore such an one in the spirit of meekness Yea this spirit is the spirit of love which is so strong that it beareth all things 1 Cor. 13.7 and that the rather because their burden is somewhat lightned by their dear relations of children whom they have begotten 1 Cor. 4.15 and of whom they travel Gal. 4.19 Especially the burden being divided among so many The Lord commands Moses to gather to him seventy men of the Elders of Israel whom Moses knew that they were Elders of the people The LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Presbyters or Elders of Israel whom thou thy self knowest c. Which Eldership therefore is not to be understood of natural age in this outward world but in regard of the wisdom or Christ himself who enters into the holy souls according to the ages Wisd 7. v. 27. Wisd 7.27 which our Translators turn in all ages and makes friends of God and Prophets The Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word for word sound thus according to ages She Wisdom descending into holy souls makes friends of God and Prophets Which is confirmed by the Apostle Ephes 4. v. 7. Ephes 4.7 Vnto every one of us is given grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the measure of the gift of Christ that is of Christ himself who is that gift as he calls himself John 4.10 And Socrates in Plato's Apology for him saith he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods gift to the Athenians as every good man is to the place where he lives It is the spiritual old age or age of the spirit that is here to be understood For if in truth and in Gods computation they were old whom the world accounts such who should be elder then

〈◊〉 〈◊〉 through Christ the power of God who inwardly inableth me saith S. Paul How is this possible To God only all things are possible yet the Scripture also saith to him that believes all things are possible Why because this belief in the truth and might of God Rom. 4.17 Gal. 3.1 6. Ephes 1.18 19. Rom. 8.10 11 makes men like unto God himself whom they believe even God who quickneth the dead Christ the son is dead in thee crucified in thee God quickens the dead And by this living faith there is a power in believers to raise up the dead in them Obs 2. Here is faith rightly placed on the due reall and proper object divine truth testified by God and Christ himself when the heart gives assent and credit unto the testimony of God that is the first and essentiall truth and which cannot lie Tit. 1.2 Iohn 3.33 then the soul closes with that and seales to it He that hath received his testimony hath set to his seal that God is true This is the reason why that frequent preface to the prophesies Thus faith the Lord c. ought to be of more credit with us then all the demonstrations in the world Here is saith rightly placed upon the due personall obiect the power and might of God for the effecting of what he promises Iob 30.27 2 Kings 4.16 It 's true there may be pangs and throwes by reason of diffidence and distrust from consideration of our own impotency and weakness O my Lord do not lie unto thy servant saith the Shunamite unto Elisha when he had assured her Thou thy self shall imbrace a son Is there any thing too hard for the Lord 'T is true Idoll Gods Imaginations bring forth nothing but imaginations Esay 66 9. but V. Lat. Numquid ego qui alios parere facio ipse non pariam dicit Dominus shall not I who cause others to bring forth shall not I myself bring forth saith the Lord. Whosoever receives the seed of the word in an honest and good heart Matth. 12.50 shall certainly becom the mother of Christ Obs 3. See then Abrams faith and the faith of Abrams Sons and Daughters is no bare no naked faith but adorned with submission with humility with love with obedience Abrams daughters are clothed with good workes 1 Tim. 2.10 It is no dead faith it hath a form a soul a spirit a life And what are these but good workes Iam. 2.17.20.26 if the Apostle reason right he saith not that good workes are the fruits of faith as commonly they are called For so the tree may live and bear no fruit as in winter but the Apostle seemes to comprehend obedience and good workes in the very nature and essence of faith what else meaneth he when he compares faith without workes to the body without the soul and Abrams faith was made perfect by workes Verse 22.26 and as the body without the Spirit is dead so faith without works is dead also It 's evident therefore that the Apostle understood good workes to be the form soul spirit and life of faith And hence it is that an other Apostle having given a description of faith for examples of it he propounds only those faithfull men who were holy good just Godly and obedient men in their generations For other faith is altogether unprofitable to the chief end salvation What doth it profit if a man say he hath faith Hebr. 11. and have not works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potest fides illa can that faith save him So Beza turns that place well Obs 4. Hence we see who are the true believers who but they who walk in the steps of Abrams faith they who imitate and follow Abrams faith Rom. 4.12 which is in this place expressed Abram believed that God would give him an holy seed that is Christ as S. Paul explaines it This is or ought to be the belief of every one of us of every true and genuine son and daughter of Abram Gal. 3.16 That the Lord will give us the seed even the son that the Lord will raise up Jesus from the dead in us That this is or ought to be the belief of every son and daughter of Abram appeares from the Apostles reasoning upon the words of my Text where having said that it was not written for his that is Rom. 4.18.23 24. for Abrams sake alone c. but for us if we believe in him that raised up Jesus our Lord from the dead c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who raised up Jesus the Lord● the word is in the Aorist indefinite as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath made and yet makes the purging of our sins so he raised up and yet raiseth up the Lord Jesus Hebr. 1.3 And the Lord offereth faith unto all having raised up or rasing Christ from the dead So he hath raised or doth raise up his son from the dead For our better understanding of this ye may be pleased to compare the example of believing Abram the father of the faithfull Acts 17.31 1 Thess 1.10 with any one of us who are his children and believers Rom. 4.18 Abram firmly believed which firm belief of Abrams is handled by the object or Subject the promise of God Abrams is handled by the object or Subject Gods ability to perform it Abrams is handled by the object or the diversity 1. The promise of God according to that which was spoken so shall thy seed be 2. The ability of God what he had promised he was able to perform The diversity 1. With reference to a contrary object himself and his own body which was dead and the deadness of Sarahs womb neither of which he considered 2. With reference to the act of belief not weake but strong not weake in regard of his own body and the deadness of Sarahs womb which he considered not but strong in regard of God The like we may consider in a believer a son of Abram he believes in Gods promise which is the eternall life 1 Iohn 2.25 and 5.11 and this life is in his son 1. John 5.11 This is that life of God from which we are alienated and estranged Ephes 4.18 Rom. 5.8 Gal. 3.1 Tit. 1.2 This life of God hath been crucified and slain dead and buried in us while we were sinners which God that cannot lie hath promised Whosoever believe and hope in God for this life they consider not themselves so impotent and weak that they are not able to think one good thought of themselves and though their heart faint and fail them as is said of Jacob yet God is the strengh of their heart Gen. 45.26 Psal 73.26 Ephes 1.18 19. Mark 9.23 Psal 110.3 They believe in the mighty power of God whereby he raised up Christ from the dead This is the reason that to him that believes all things are possible This is the day of Gods power that

Psal 111.9 He sent redemption unto his people which S. Augustine and Euthymius understand of Christ As God sent them redemption by Moses so a more excellent redemption by Christ Psal 130.7 in which place we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Lord Jesus gave his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransom for many Matth. 20.28 Nor do I doubt but the reason why we finde in the history of the Israelites coming out of Egypt so frequent mention of the Lords out-stretched Arm as Exodus 6.6 Deut. 4.34 and 5.15 and 7.19 beside many other places is that thereby the holy Spirit might intimate unto us the Redemption wrought by Jesus the Arm of the Lord as he is often expresly called Esay 40.10 and 51.5 and 53.1 compared with John 12.38 who should bring his people again out of Egypt Psal 68.22 And therefore with good reason the translations of the Reformed Churches or the most of them render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here Redemption as the French Bible the Spanish the Tigurin Martin Luthers Piscators and two Low Dutch translations Vatablus and Munster and of our old English Translators Coverdale and two others And I doubt not but all who love Redemption rather then Division will be of the same minde O thou Israel of God! The Lord hath sent and put his Redemption between his people and the spiritual Pharaohs people The Lord the Redeemer comes to Zion to them who turn from transgression in Jacob Esay 59.20 that he may redeem our souls from deceit and violence that we may not use deceit or violence towards others not others toward us Yea he gave himself for us a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransom that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Titus 2.14 O when will it once be Intreat the Lord for it is enough that there be no more mighty thunderings and hail Exod. 9. Ver. 28. and I will let you go c. The words Pray to the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Translators turn For it is enough sound onely multùm and much which if we refer unto the act of prayer as Arias Montanus doth it may import Pharaohs request for the intention of their prayer Pray ye to the Lord and that not perfunctorily and negligently but much earnestly and zealously as the King of Nineveh thought to be Sardanapalus as notorious for lasciviousness as Pharaoh was for cruelty in his fear of destruction he commanded the people to cry mightily unto God Jonah 3.8 Qui frigidè rogat docet negare he who prayes coldly brings with him a denial of his prayer And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much and intensely As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough joyn'd to the mighty thundrings and bail as the Translators render it there is no doubt but Pharaoh would think he had soon enough of them but here he seems to fear they were so great that they could not be removed without prayer and that much earnest and zealous prayer But let us hear what answer Moses returns to this request of Pharaoh And Moses said unto him Exod. 9. Ver. 30. as soon as I am gone out of the City I will spread abroad my hands unto the Lord c. But as for thee and thy servants I know that ye will not yet fear the Lord God The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here turn'd not yet includes a negative and so it makes that sense which the Translators have given But it signifies also priùs antequam priusquam before or before that as Exod. 1.19 According to this signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words will yield this sense As for thee and thy servants I know that ye are afraid of the face or presence of the Lord God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is à propter à conspectu or because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie the angry face or countenance of the Lord I know ye are all afraid of the wrathful face of the Lord God before that is before I pray which was the thing desired and here supposed in the speech of Moses to Pharaoh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the face or presence is quite left out by our Translators It includes fear as Psal 3. in the title David fled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for fear of Absalom as the woman fled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the face of the Serpent Its evient that the words will bear this sense Which the Arabick Version inclines to in part referring these words to those which follow verse 31. as also Vatablus Now it rests to be inquired into whether is the more probable meaning of the words and whether suits best with the context That of the Translators is this I know that ye will not yet fear the Lord God The other I know that ye are afraid of the face of the Lord God before I pray Moses is desired to pray to the Lord and that earnestly that the thunders and hail may cease Whether disposition of these two is the more likely to encourage Moses and Aaron to pray unto the Lord for Pharaoh and his servants and more probable to incline the Lord to hear their prayer According to the former Moses knew that they would not yet fear the Lord. What incouragement could this be to Moses to pray for them They did not yet nor would they yet fear the Lord therefore pray and pray earnestly How does that follow Simon Magus in the gall of bitterness and bond of iniquity intreated Peter to pray for him Acts 8.24 but we read no answer that Peter made to that motion What incouragement had he to pray Nor is it likely that the Lord should be inclined to hear Moses's prayer for Pharaoh and his servants For upon like consideration the Lord forbids Jeremy to pray for his people Jer. 11.14 and 14.11 The other disposition is this I know that ye are afraid of the face or presence of the Lord before that is before I pray This disposition might be a good motive unto Moses to pray for Pharaoh as for his own sinful people now under a slavish fear Exodus 33.4 5 6. And the like fear might incline the Lord in like case to spare Pharaoh as he did Ahab 1 Kings 21.27 28 29. and Rehoboam and his people 2 Chron. 12.1 7. It is clear that Pharaoh and his servants were for the present in a more hopeful condition to be praid for according to this later translation then they are according to the former Howbeit Moses speaks doubtfully of Pharaoh and his servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were in a mutable state under slavish fear Ye are afraid of the face or presence of the Lord before I pray for you whereby is implyed a contrary disposition feared to be in them which would be discovered after he had

purpose The Lamb is raw There hath been more paper blotted about this controversie and opposition of science and humane learning against humane learning and science then about any other that I know in the Christian Church Reproof 1. Those who kindle their own fire and boyl the Word in the water of their own doctrine contrary to the express precept here not sodden at all in water All the New Lights which have shined now many years they have not brought forth or shined to the life which is the end of all The young Prophet went forth to gather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and gathered wilde Gowrds 2 Kings 4.39 which are called fel terrae the Gall of the earth for their bitterness these he gathered and shred into the pot and when they came to be eaten they cried out O man of God death is in the pot c. They could never have eaten it had not Elisha cast in his Meal Many sons of the Prophets have gone forth into the field to gather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lights new lights of humane learning lights of imagination which shine like rotten wood in the night of ignorance what else can be gathered in the field of the world but fel terrae the gall of the earth Matth. 13.38 which they gather out of their own earthly minde Phil. 3.19 And these they shred into the pot and powre out to feed the people withal But the hungry souls after the word of righteousness cannot feed on this food for it s no food of life they cry out that death is in the pot And it would prove death did not Elisha cast in the Meal even the meal of that wheat which fals into the ground and dies John 12. and brings forth much fruit of life It is that Meal which takes away the bitterness from all mens learning and what followed upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was no harm in the pot the words are there was no evil word in the pot and so Arias Montanus turns that Text Non fuit verbum malum in olla there was no evil word in the pot Reproof 2. The people who contentedly feed upon the Word boyled in the water of mans doctrine heated by the fire of their own spirit which works not out the creudities nor scum of the sinful life It is a dreadful threatning ye read Ezech. 24.6 14. Wo to the bloody City to the pot whose scum is therein c. 4. Come we to the positive preparation of this spiritual food It must be rosted with fire Fire is natural and indifferent or spiritual and that good or evil The rosting by a natural fire is the drawing of crudity and rareness out of the meat Mysticè But the spiritual fire is here to be understood and that which is good and that either good in it self or good for us 1. Good in it self so God himself is a fire Hebr. 12.29 And he is essentially good and his Spirit is a fire S. Luke 4.16 2. Temptations also inward and outward Afflictions are a fire called a fiery trial that is to try us 1 Pet. 4.12 and these are good for us It is good for me that I was afflicted Psal 119.71 3. The Word also is prepared by the patience and practice of it and the examples of the Lord himself the Prophets and Apostles Being so prepared it becomes more savory and more easie of digestion Of this the Psalmist speaks Psal 119.140 thy word is fiery 4. Zeal also is a fire and although in it self it be indifferent yet in regard of the object in a good matter it is good to be zealous How shall the Paschal Lamb be rosted When they rost meat the superfluous moysture and crudity is dried and drawn out of it But is there any supersluity in the true Pascal Lamb surely no What necessity then is there that it be rosted The Word has been sodden by Commentators and Expositors and every one hath left his false gloss upon it according to every mans humour according to which there are many Christs Matth. 24.24 and all these must be consumed by the fire of Gods Spirit 2. The Word is most savoury when we partake of it in our afflictions then it has the best relish At other times it is like meat to men that have no appetite But when we are under the fire of afflictions pressures and calamities O how sweet the Word is then unto us as to the hungry soul every bitter thing is sweet Prou. 27.7 as a morsel cut off the Spit The Apostle remembers the Thessalonians of their appetite 1 Thess 1.5 6 7. Our Gospel came not unto you in word onely but also in power and in the holy Ghost there 's one fire And ye became followers of us and of the Lord having received the word in much affliction there 's another Doubt Why does the Lord propound these mysteries under outward things as of a Lamb c. Love is defined affectus unionis an affection of union oneness and sameness with the party loved Now because one man who loves another cannot really be one and the same with him Disparata non possunt fieri unum disparates cannot be the same he imparts something to him wherewith he may be in a sort one and the same with him such is that which enters into us as our meat and drink and such as is nearest to us as our garments and what else is needful for the preservation of our being Thus Jonathan loved David 1 Sam. 18.1 3 4. Their soules were in a sort one but how did Jonathan expresse that He stript himself of the robe that was upon him and gave it to David and his garments c. Does the Scripture think we intend only to express humane passion Jonathan figures the holy Spirit so his name signifies The gift of the Lord and he clothes David as when Judges 6.34 the Spirit of the Lord is said to come upon Gideon the Hebrew Text saith the Spirit clothed Gideon Rom. 13.14 Put ye on the Lord Jesus Christ 1 Thess 2.8 Being affectionately desirous of you we were willing to have imparted unto you our own souls because ye were dear unto us There is no love without communication of something from the party loving to the party loved Thus John 3.16 God so loved that he gave his only begotten Son Gal. 2.20 He loved me and gave himself for me Ephes 5.2 Christ loved us and gave himself for us So he loved the Church and gave himself for it ver 25. And thus the Lord Jesus Christ to testifie his intimate love unto us he communicates himself unto us by the Sacrament of his body and blood which is called therefore Sacramentum unionis whereby he affectionately imparts himself unto us John 6.55 56 57. My flesh is meat indeed c. He that eateth my flesh and drinketh my blood dwelleth in me c. Terms of art are as weights wherewith we weigh silver and

persecuted the flock of Christ the same became as a Lamb. And he who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bird in question or indeed now out of question that Avis furibunda as Arias Montanus renders it a mad bird exceedingly mad against them persecuted them as he himself confesseth Acts 26.11 even to strange Cities the same is now become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merciful and pious like the Stork He who was as the evil servant who smote his fellow servants he became a faithful servant of Jesus Christ and a servant unto all the Church of Christ yea as a Nurse cherishing her children 1 Cor. 9.19 1 Thes 2.7 Yea the persecuting arrogant Saul now became humble Paul the convert the Lamb the Stork he also becomes a patern unto all that shall believe and turn unto Christ and his long-suffering 1 Tim. 1.16 There may be yet hope of thee thou persecuting evil servant ravening Wolf and furious bird of prey if thou yield to so blessed a change and follow that patern and example which is set before thee Even they whom thou hast used despitefully and persecuted pray for thee But we must not forget the mistaken Heron whom our Translators have much wronged that chaste and continent that pious and loving that wise and provident Heron. O thou Israel of God! let it not trouble thee while thou art chaste though thou be reputed an unclean fowl though thou be accounted impious and blasphemous care not while thou art loving and pious be content to be esteem'd a fool in this world while thou art wise and provident for a better world Be thou a patern and example of continency and chastity to the Triorchi to the lascivious and incontinent Hawks and Buzzards Reprove and instruct in love and piety the persecuting birds of prey Teach by thy wisdom all unwise and improvident fowles to escape the judgements of God which are coming upon the earth Jer. 8. Be a true Ardea an Heron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Scaliger gives the etymon flying aloft above the clouds even to Heaven it self even to God himself Arise with Christ and minde the things that are above where Christ sits at the right hand of God Col. 3.1 So shalt thou learn and teach all by thine holy example that the way of life is above to the wise that they may escape the Hell that is beneath Prov. 15.24 So when thou loving and merciful one shalt flee to him unto whom thou art like the loving and merciful God thou shalt escape the heavie judgements of thy God when he shall rain snares fire and brimstone storm and horrible tempest the portion of their cup. For the righteous Lord loveth righteousness his countenance doth behold the upright Psal 11.1 6 7. Thus shall ye separate the children of Israel from their uncleanness Levit. 15. Ver. 31. that they die not in their uncleanness when they desile my Tabernacle that is among them What exception I have against the translation of this verse or a part of it lies as well against some hundreds of places more where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendred the children of Israel which should be turn'd the Sons of Israel This mis-translation I confess should have been noted long since where it first meets us as Gen. 32.32 Doth it seem too slight or unworthy our notice I shall propound only two considerations according to which the male or son is necessarily to be understood and not to be smothered in conceptu confuso as here it is in the name of children The one in regard of diqnity and authority which argument S. Paul made use of 1 Tim. 2.12 13. The other in regard of strength and ability for the performance of some hard duty required and thus also the same Apostle understands it Rom. 8.16 The Spirit gives testimony to our spirit that we are the sons of God which in our translation are rendred the children of God In the former Chapter the Apostle had described the spiritual child who had only a good will which he calls a babe 1 Cor. 3.1 So 13.11 When I was a childe I spake as a childe c. So likewise Gal. 4.1 2.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my little children of whom I travail in birth until Christ be formed in you and many like places But the opposition is clear Rom. 8. when ver 15. he opposeth to children under the spirit of bondage which differ not from servants Gal. 4.1 sons under the spirit of adoption Such are no more children but sons that is strong and able to suffer with Christ and so to be glorified with him as it follows ver 16 17. which is the scope of the place and hereto they are impowred and inabled by the Spirit of God which makes them sons of God ver 14. And many convictive proofs there are if humbly and docibly we look into the Scriptures I shall name some few Matth. 5. Where our Lord incourages his Disciples to the highest duty to love their enemies bless them that curse them do good to them that hate them pray for them who despitefully use them and persecute them that ye may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the children as our Translators render the word but the Sons of your Father which is in the heavens v. 44 45. So they who have mastered their appetites are called the sons of God though our Translators call them children Luke 20.36 They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of God being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of the resurrection Gal. 3.7 They who are of faith the same are the sons of Abraham and the sons of God ver 26. In both places is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons which are turn'd children So Gal. 4. The heir while he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a childe differs nothing from a servant though he be Lord of all but is under Tutors and Governours until the time appointed of the Father Even so we when we were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children were in bondage under the elements of the world but when the fulness of the time was come God sent forth his son made of a woman made under the Law to redeem them who were under the Law that we might receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the adoption of sons And because ye are sons God hath sent forth the Spirit into your hearts crying Abba Father Wherefore thou art no more a Servant but a son and if a son then an heir of God through Christ Gal. 4.1 7. This testimony is so full and home that I could leave out none of it And the Apostle speaking of the sufferings of Christ and the glory that should follow unto both which estates his believers are to be conformed it became him saith he for whom are all things and by whom are all things in bringing many sons unto glory to make the Captain of their salvation perfect through sufferings Heb. 2.10 I shall adde

but there are certain distinct periods of ages observable in most languages if they were taken notic of In the Greek and Latin tongues greater industry hath been used unto which we may fit our English And so the distinction of ages may be as followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infans an Infant until the seventh year compleat which is to be understood in the following ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puer a childe until fourteen years of age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puber when the beard begins to grow a yongling from fourteen till eighteen years of age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adolescens a youth from eighten until twenty five years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fuvenis a young man from twenty five till thirty five 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vir a grown man from thirty five until forty nine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Senex viridis a green old man from forty nine till sixty years old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Semicanus turn'd grey from sixty until seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decrepitus a decrepit old man or capularis one ready to be laid on the Biere that is capulum from seventy years old until death Of all these ages they have taken the second or as some count them the first when they call the sons of Israel children which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turns by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 33.14 and other words importing minority and nonage But our Translators herein erre not alone for Luther Piscator all the Low Dutch and all our old English Translations Ainsworth only excepted render the words as our last hath them who ever was their leader herein Sequimur ut pecudes antecedentium greges saith Seneca we are prone to follow ill examples But the Translators of the French Bible have made choise of the very first age and render the words Enfans d' Israel the Infants or little ones of Israel These no doubt or some of these had but low thoughts of Gods eminent designe as if he intended to beget nourish and bring up children of a span long Lam. 2.20 Nor yet have all been so deceived For beside these named all the ancient Translations as the Chaldee LXX Syriac Arabic and Vulg. Latin and the later as the Spanish and Italian Munster also Pagnin Tremellius and Vatablus have Sons of Israel O ye sons of Israel Consider ye are by this title called to actions of honour and strength Ye know how reproachful it is in our language What! alwayes a childe Brethren Be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children in understanding howbeit in malice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be children but in under standing be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not men only as ours render the word but perfect men 1 Cor. 14.20 Yea the same Apostle Ephes 4.13 14. Let not us propound unto our selves a measure and stature according to our own or others cize and opinion but let us remember that the King of Israel even Christ John 1.49 hath given his gifts unto men even all the Pastors Teachers for the perfecting of the Saints for the work of the ministry for the edifying of the Body of Christ till we all come to the unity of the faith and the knowledge of the Son of God unto a perfect man to the measure of the stature or age of the fulness of Christ that henceforth we be no more children tossed to fro by every winde of doctrine but grow up unto him in all things who is the Head even Christ And to this purpose the place before us requires of the Priests a duty to be performed to the sons of Israel The Priests must separate the sons of Israel from their uncleanness where in the sons of Israel are comprehended the daughters of Israel also as its clear ver 18. 30. For then we read of the womens uncleanness and their manner of cleansing there ver 31. saith Moses Thus shall ye separate the sons of Israel from their uncltaness Even the Sons of Israel have their uncleanness until they be separated from it by the Priests The Priest is said sometime to pollute Levit. 13. Ver. 3. sometime to cleanse from pollution and separate from uncleanness We have diverse examples of the one and of the other Of the former Lev. 13.3 The Priest shall see the Plague 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall pollute or defile him which our Translators with others turn The Priest shall pronounce him unclean So very often in that Chapter But how can the Priest be said to pollute some say when he pronounceth him unclean and polluted which also is true but may he not be said to pollute him who is unclean when he leaves him in his uncleanness according to that Revel 22.11 He that is filthy let him be filthy still And so the Lord is said to harden when he mollifies not the impenitent and obstinate heart but leaves it as he findes it in its hardness And when he cleanseth not the unclean as Exod. 34.7 He may be said to pollute him Not that he otherwise causeth any positive hardness or pollution And herein the Priest is as the Lords mouth Jer. 15.19 The Priest also for like reason is said to cleanse from pollution and separate from uncleanness when he expiates and purgeth away the true spiritual uncleanness as very often in this book Which he doth typically as a figure of that High Priest who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath and doth make the purging of our sins by himself and so really separates the sons of Israel from their uncleanness So that although the Priests the sons of Aaron and the Evangelical Priests are said to binde and loose absolve and excommunicate as a sort of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vice-Dei as Gods Substitutes on earth yet oftentimes these acts are done with very much ignorance and arrogance As when of old the Priest said I absolve thee from thy sins And some of later time more modestly pronounced and declared absolution and remission of their sinnes to the penitent and believing souls yet its possible that both one and other might be in great errour For althogh both alleaged authority from Christ yet it is very much to be questioned whether either of them were qualified as they ought yea it s much to be doubted that either or both might mistake their Commission I speak not this of the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such Priests as have been or are called unto that holy Function by God in some proportion like as Aaron was Hebr. 5.4 but of such as for a livelyhood or other by-end and out of the suggestion of their own Spirit have taken that honour to themselves without the motion and call of Gods holy Spirit let such pretend uninterrupted succession from the Apostles dayes downward which yet it s very hard to prove let them plead imposition of holy hands whether by Bishops or Presbyters let them

dishonoured by us but in this the Father shall be glorified that we bring forth much fruit SER. XIV and be made the disciples of Iesus Christ John 15. v. 2.8 So will he cleanse us when we thus bear his name Even so O God make clean our hearts within us and take not thine holy spirit from us Thou shalt not kill What not according to Law and justice Deut. 5. v. 17. Is the act of the Magistrate here inhibited who proceeds according to the Law of God when he adjudgeth him to die who bath shed mans blood Gen. 9.6 No act of justice is hereby forbidden but established rather But what if a private man kill another ignorantly whom he huted not before time Deut. 19.4 5. Casually comes not under this precept It s possible a man may not lie in wait to shed blood yet may God deliver a man into his hand whom though he slay yet he is excusable for the Lord hath provided Cities of refuge and propounds a case whereby he who kills another shall not be put to death Deut. 9.4 5. Yet the act of the Magistrate and of him who slayes another without laying wait for him both acts come under the word killing Which therefore is not adequate and proper to this prohibition before us Yea the taking away life from the beast for the sustenance of man is killing also but not forbidden The killing here forbidden in regard of the object is of an innocent person in respect of the act it s wilfully and felloniously committed and out of propense malice as our Lawyers speak And that is Murder as our old Translators have held forth this Commandment in these terms Thou shalt do no murder The old is better Touching this word as I remember I spake somewhat on Exod. 20. parallel unto this place before us But because in the book of Deuteronomie there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an iteration and repetition as of the Law so of divers other matters formerly spoken of in the former books I shall either wholly waive or very briefly touch upon what arguments I have spoken unto The Law is spiritual whereunto our Lord here directs us As for the outward murder of what extent it is and what punishment is due unto it humane lawes civil and municipal take cognisance of it The spiritual murder is committed 1. Against ones own soul or 2. Against ones neighbour or against ones God and his Christ There is a murder committed against ones own soul Prov. 6.32 and 29.24 Job 5.2 In these and like cases a man is felo de se a self-murderer 2. Spiritual murder is also committed against ones neighbour Matth. 5.21 22. 1 John 3.15 3. There is also a spiritual murder of the divine nature and the Lord Christ three wayes 1. In Adam when his innocent nature in us is murdered Revel 13.8 2. In the flesh upon the Cross 1 Cor. 15.3 3. In the spirit so often as his good motions in us are suppressed Hebr. 6.6 These and such as these he calls murderers For whereas every sin hath the name from the end whereat it aimes and is to be esteemed according to the will and purpose whence it proceeds as wrath envie or hatred against our neighbour may be called murder because they tend thereunto and the will and purpose of him who is angry envious or malitious is a murderous will and purpose although really and in the event they murder not their neighbour Even so the wrath envie and malice against the Lord and his Christ may be called murders although they proceed no further then the perverse will Ye go about to kill me saith our Lord John 8. So Traytors are esteemed and suffer death according to their will and purpose although they effect it not What reason is there for this There are in the heart these three notable parts 1. The Rational the 2. Concupiscible and the 3. Irascible which answers unto these three necessary Offices in a City the chief Magistrate which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rational ordering all things by reason the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the concupiscible which is the Quaestor or Treasurer who provides and layes out for what is necessary for the support of the City Now if any obstruction or hindrance happen in the execution of the Questors office then ariseth in the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the irascible which answers to the Militia and Garrison-souldiers who remove those impediments and obstructions This irascible though it be the seat of more compounded affections yet the principle here understood is wrath or anger which is not sin because implanted of God in our nature and the Psalmist really distinguisheth them and after him the Apostle Be angry and sin not Howbeit from the exorbitancy of the concupiscible the appetite inflamed toward something desirable and hindred from fruition naturally there is a boyling of the blood about the heart whence the Questor or Treasurer desires the help of the Militia the souldery for the removing of the impediment The wrath being kindled sometimes burnes excessively and beyond measure and it is a sin We shall observe this in the way of Cain as S. Jude calls it v. 11. Cain signifying possession and peculiar propriety in the flesh desiring yea ingrossing all things natural humane and divine all must serve it as Psal 73.9 According to Martin Luther what they say must be spoken from Heaven and what they speak must prevail upon Earth Whence it is that the sensual propriety challenges Gods acceptance of whatsoever it doth yea and ingrosseth it unto it self so that Gods approbation being given to the simple harmless and righteous Abel wrath and envie burns against him and all the holy Prophets from the blood of Abel to the blood of Zachariah This inordinate desire and wrathful and envious disposition is from the evil one who is called Abaddon and Apollyon Revel 9.11 a murderer from the beginning and by the Jews at this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a destroyer This we finde 1 John 3.11 12. Whence the Greek tongue retains the memory of the first murderers name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to kill Quaere Since it is murder while yet in the heart and such in Gods sight whether is any thing added by performing the outward act yea or no surely there is For proof of this let the first murder be examined Gen. 4.4 It was such in Gods sight when Cain was very wroth and his countenance fell But all that time the Lord was patient and dehorted him and reasoned with him If thou do well shalt thou not be accepted And if thou doest not well sin lieth at the dore c. All this time Cain was guilty before God and in danger of the judgement but having performed the outward act then the Lord denounced his judgement against him This will further appear from Gods different rewards of good or evil works intended and performed For since God

others different in judgment from them Sadducees they themselves may be thought to differ little from Epicureans if what is said of them be true that they confine the divine essence within the heavenly bodies and admit no operation of God below the Moon Yea how like those are they who say the Lord hath forsaken the earth Ezech. 8.12 And however they pretend modesty and high thoughts of God they are doubtless a daring generation For what boldness what presumption is it to adde unto Gods words Prov. 30.6 If they say it is no addition but only an explication Surely explication of Scripture especially such as is of so great moment as this is touching the being of God and Christ and his spirit in us ought to be taken out of Scripture which I am confident they are never able to do not out of their own imagination and as they think good which S. Hierom calls Boni opinio good thinking Yea the spirit of God foreseeing such false Glosses hath left some such expressions as are not easy to be corrupted whereby the truth of Gods and Christs being in his Saints is averred As when Christ is called Immanuel God with us that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the indwelling deity That the Kingdom of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is inwardly within you That the people of God are partakers of the divine nature 2. Pet. 1.4 That Christ by himself is making the purging of our sins Hebr. 1. v. 3. Hebr. 1.3 And many the like What they say that it is presumption to think that God and Christ should be in his Saints as the Scripture often holds forth unless understood according to their influence that it is against our modesty to judg that God should entreat and request any thing of Israel which he should rather require and command Whether to understand Gods word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he hath left it to his Church or to impose a sense upon it of our own be more breach of modesty and the greater presumption let the Godly learned judge Surely the onely-wise God can best determin what is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the decorum and what expressions may best become himself in his dealing with his Israel But the entreaties of Princes are interpretative their commands their Requests are their Requirings And therefore what the Lord here entreats or is entreating 7. Moses commands or is commanding this day whether understood of the Law of Gospel Lex imperat Evangelium impetrat saith one of the Antients The Law commands The Gospel obtaines power to be obedient unto the Law Commands befit the law Entreatyes and Requests the Gospel The Lord leaves no meanes untryed he makes use of both But why does the Lord entreat and Moses command 1. Our God in himself is Love sweetness and goodness which inclines him to request and desire of us our bounden duty And that his goodness ought to lead us unto repentance Rom. 2.4 But sin iniquity and obstinacy in sin brings in rigour and austerity yea wrath and fury which is no genuine property of our God who saith Fury is not in me Esay 27.4 and 28.21 vengeance is his strange work his strange act which when he executes he puts on his armour Esay 59.17 2. He well knowes our heart who made it that it being perverted it s not fit to be wrought upon by love goodness and mercy which by accident hardens it as in the case of Pharaoh but then severity commands and threatnings are most proper for it And therefore since è malis moribus ortaesunt bonae leges good lawes arise from and suppose ill manners of men hence it is that they are propounded imperatively and have their due and respective sanctions by punishments annexed And the Magistrate in such case is more feared then God himself Which was wisely considered by John Fisher Bishop of Rochester who composed the local statutes of Christs Colledge in Cambridge in the Chapter de visitatore he hath these or the like words Si Deum non timeant at visitatorem saltem reformidabunt if they fear not God yet they will at least be affraid of the Visitour They who will not grant the Lords Request will be obedient unto the Command of Moses 1. Note hence how wisely and gratiously God deals with his people He dispenseth his acts of grace by himself his acts of severity by his servant Israel is the seed of Abraham his friend He therefore softens the Commands of Moses by his own entreaties and lest his own Requests should be thought too much indulgence they are somewhat straitned by Mose's commands Yea such is the intimacy of his friend-ship with his Israel that as friends have mutual power one over the other he vouchsafes to Israel power over himself as Israels name imports and as Israel entreats his God so God interchangeably entreats his Israel Yea and as the Lord commands Israel so a wonderful dignation and condescent he gives power to Israel to command himself Esay 45.11 2. It is in Israels power or may be obtained by faith and prayer to fear the Lord his God SER. XIV to walk in his wayes to love him to serve him with all his heart and with all his soul and to keep his Commandements and his Statutes How does this appear from the context what is the Lords requesting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tecum from with thee Thou hast power with thee So St. Paul chargeth Timothy to stir up the gift that was in him The gift was with him and in him and wanted onely stirring up 2 Tim. 1.6 And the Lord tells the Church of Thyatira that somewhat they had which he warns them to hold fast till he came What ye have hold fast till I come Revel 2.25 And the Apostle knew what power he had when he told the Philipians that he was able to do all things through Christ inwardly enabling him Phil. 4.13 Much more does the Lord know what Israel can do when he requests him to fear him walk in all his wayes love him serve him and keep his Commandements and Statutes The Lord requests no more Moses requires no more then we have power with us to perform The Lord is most wise and most righteous and would injoyn no more nor request any more nor would his servant Moses require more in the name of the Lord then might stand with Gods wisdom and righteousness to request or require 8. What doth the Lord request of thee and what doth Moses require of thee O Israel but these duties named Does the Lord request or require no more Are there not 248 affirmative Precepts in the Law answerable to the same number of bones in a mans body which also import the strengths and powers of the inward man to be perfected by the Commandements of God And therefore when the Lord was now about to give Abraham his name which contains in the letters of it the same number the Lord

opposite hereunto which the Lord puts into the seed of the woman is the work of the Law in us both discovering sin and righteousness to a knowledge of our condemnation for sin and a sense thereof whereby our will and readinesse and easinesse to commit sin is curb'd and checkt and broken in us and some inclination unto obedience out of fear of Hell is wrought in us As the first enmity is Abel so this second is Sheth which signifies a positive Law This Sheth is the Father of Enosh the miserable and wretched man as the word signifies for then men began to call upon the name of the Lord for mercy as our Translators turn the words which shall otherwise render as Saul or Paul did Rom. 7.24 O wretched man that I am c. Acts 9.11 Behold be prayeth This no doubt is a blessed enmity and a good preparation for our conversion unto and our reconciliation with God Psal 94.11 12. The Lord knoweth the thoughts of man that they are vanity Blessed is the man c. and Psal 119.67 Before I was afflicted I went astray but now I have kept thy word Vers 71. It is good for me that I have been afflicted that I might learn thy statutes 3. The third evil in the seed of the Serpent is enmity unto all righteousnesse as Paul saith further unto Elymas Acts 13.10 Thou enemy of all righteousnesse c. And therefore the third enmity hereunto opposite is the glad tydings of grace and mercy unto salvation life and righteousnesse signified by John The grace of the Lord which sweetly melts the heart into godly sorrow inclines it unto the love of all righteousnesse and to serve God freely out of love and good will Psal 130.3 4. If thou Lord shouldest mark iniquities O Lord who shall stand but there is forgivenesse with thee that thou mayest be feared John 4.10 4. The fourth evil in the seed of the Serpent is Caput mali The chief evil even the son of Satan himself the son of Perdition 2 Thes 2.3 That man of sin to be revealed the son of perdition And therefore Paul cals Elymas The child of the Devil Acts 13.10 And therefore opposite hereunto the Lord puts the great enmity even Christ the Son of God working in us to will and to do according to the minde and will of God and against the lusts and will of Satan Thus 2 Cor. 5.19 Christ is reconciling the world c. Ephes 2.14 For he is our peace who hath made both one c. and hath broken down the middle wall of partition between us c. and in 15 16 verses Having abolished in his flesh the enmity even the Law of Commandements Col. 1.21 22. And you that were sometimes alienated and enemies in your minde by wicked works c. and 2.14 Blotting out the hand-writing of Ordinances that was against us which was contrary to us c. All this is done meritoriously and exemplarily by Christs sufferings for us but effectually by his spirit his Crosse and sufferance in us but most fully when we in the second and new birth are made of one heart and spirit with him 1 Pet. 4.1 For as much as Christ hath suffered in the flesh arm your selves with the same minde for he that hath suffered in the flesh hath ceased from sin that he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God Obs 1. Hence we learn That the only wise God who suffered the man to fall he well knew how to recover him out of his fall unlesse the man himself should prove the only obstacle and hindrance of his own restitution Otherwise no doubt he had not permitted the man to fall but that he could and would turn it unto his greater glory and the greater shame and confusion of the enemy The Lord repayes and requites his enemies in their own kind by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obs 2. Lege talionis by rendring them like for like as he did to Adonibezec and he acknowledgeth it Judges 1.7 As I have done so God hath requited me Thus here the most righteous God puts in an enmity against him who had first brought in the enmity against and between God and man Obs 3. There was no other way to recover and save the fallen man then to breake the inward league and amity between him and the Devil and so to reconcile the man unto himselfe for that outward pacification and atonement which Christ purchased by his death could not alone and by it self prove availeable unto salvation without a divorce made and a deliverance wrought from Satan and his kingdom and communion with him Nor could we have had communion with our God again in his spirit presence and Kingdom without this enmity first wrought and put into the woman and her seed Agree then with thine adversary Consent unto the law that it is good Let us who love the Lord be like unto him and he will the more love us Similitudo est causa amoris Now wherein should we expresse our love unto him even by hating sin and iniquity it is the Prophets exhortation Ye that love the Lord see that ye hate the thing that is evill Psal 97.10 Such an hater of evill and the evill one was holy Iob who had his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the text With allusion hereunto he speaks unto the Lord Thou hast reputed me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thine enemy as if he should say thou hast changed my name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 13.24 If such enemies we be against the evil hence it will come to pass that the Lord will put a perfect enmity into us so that wee shall hate the evill with a perfect hatred and the seed of the woman shall breake the Serpents head Axiom 3. It shall bruise thy head c. These words with those following contain the effect of the fuid between the seed of the Serpent and the woman wherein we must inquire First what is meant by the head Secondly what it is to bruise the head Thirdly who it is or what it is that shall bruise it 1. The word here turned head is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the chiefe part of the man or beast whence the chief of any thing hath the name In the French Chefe is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head In it all the senses and their instruments the sinewes are centred This is in the body as a watch-tower whence the watch-man foresees what ever good or evill is to come whence is the German word haupt from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see or foresee unto this part the Iudgment is referred whence to heed or consider hath the name from the head hence is the direction of the members in their functions whence Aquinas saith the two parts of

reason which had enslaved him from the bondage of his own false and erroneous principles whereon his heart was bound The bondage of his own lusts whereunto he was a servant Iohn 8.32 33 34 35 36. The bondage of sin and the law of sin which had enthralled him And being set free from all this bondage the true free-dom is the addicting ones whole self Rom. 6.7.18 and 8.2 understanding reason will affections actions life unto God and his righteousness This freedom is wrought by the Lord Jesus Christ his word and Spirit and Truth So that True freedom is a power to will and do what is good without any hindrance without any resistance in him who wills or does it And thus God is most free 2 Iohn 3.9 and 5.18 Thus he is free who is fully born of God Nor can he sin because he is born of God Thus Laban had no power or Just freedom to hurt Jacob if he had hurt him it had been from a false freedom from licence not from true libertie The Magistrate hath no power to hurt an innocent man if he hurt him it is not according to his office nor according to the rule of true freedom given him of God and Christ 2 Cor. 13.8.10 We can do nothing against the truth but for the truth Pauls power was to edification and not to destruction This is a free-dom according to which the most free-men are servants Acts 13.36 and 10.36 as David And Jesus Christ who is Lord of all and so most free He took upon him the form of a servant Yea this is a free-dom according to which the meanest servant may yet be free 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So S. Chrysost For a man may be a servant yet not servile he may be a free man yet a servant Joseph was a servant yet not yielding to his own lusts or his Ladies he was a free-man His Mistris a free-woman yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a servant of servants a slave to her own servant because a vassal to hir own lusts For the will of the fallen man being more prone to evill than good is much better and more free unto good being under the command and direction of another especially if it be justa servitus a just or moderate servitude than if it were wholly left unto it self In which case that of Job is true Job 11.12 Man is born like a wild asses colt Art thou called a servant care not for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. Lat. Sed etsi but although thou mayest be made free 1 Cor. 7.21 22 use it that is thy just service rather and the reason proves it in the following words For he that is called c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Nestor it is better to obey These are the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Freemen the Princes the Noblemen the Gentlemen A man may according to this freedom be a good servant to an evill Master Obadiah was over Ahabs house 1. King 18.3 Joseph the servant of Potiphar Jacob to Labam Naaman now a Proselyte yet servant unto the King of Syria Daniel and the other Captives to Nabucadnezzar Nehemiah to Artaxerxes Saints in Cesars houshold Phil. 4.22 Ephes 6.5.6.7 3. Doubt If Canaan in person were not the servant of Shem then must he be in his posterity But where shall we find that Canaans posterity or the Canaanites were servants unto Shem or the Shemites Surely we read of Canaans posteritie how ingenious in all or most Liberal Arts some of them were in the time of peace and how securely they lived how powerfull and terrible to their enimies some of them were in their warrs which seems not to agree with the Condition of servants How securely they lived in peace and how ingenious they were in most Liberal and Mechanicall Arts 't is evident in that Arithmetick with Astronomie came from the Zidonians who were from Zidon Canaans first born unto the Grecians But their cheif excellency was in regard of Mechanick Arts mixture of purple is ascribed to the Tyrians Making of Glasse and weaving of Silk to the Zidonianes They were excellent Carpenters 1. King 5.6 Therefore Homer calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what ever witty invention in Garments or Vessells and what ever it was wont to be attributed unto the industry of the Zidonians By those Arts they grew extream Rich and secure Judg. 18.7 The Hittites were formidable and terrible in their wars as appears 2. Kings 7.6 The Jebusites were not inferior unto the Hittites who kept Jerusalem and Mount Zion maugre all the power of Jsrael till Davids time And when he went to beseige them in contempt of him they set no other guard to keep the gates then the Blind and the Lame 2 Sam. 5.8 The Amorites are reported to be as tall as Cedars and as strong as Oaks their Land a Land of Gyants Deut. 2.20 Zamzmmim the bedsted of Og one of them is described Deut. 3.11 much might be said of the other sonns of Canaan All which seems not to suit with servitude unto which Ham and Canaan were accursed by Noah For answer here unto I have shewen how according to the history the curse of Noah laid hold on Ham and the Egyptians As for the Canaanites 't is true they were very ingenious and witty in finding out of Trades and herein more industrious then either Shem or Japhet But this hindred not but that they might yet well be of a base and servile disposition as Cain and his posterity before the flood were exceeding cunning and were the first inventors of founding metalls and working in Iron making of tents building Cities inventing instruments of Musick All which although they be necessary for mans life and though they may be and doubtless are well used by the seed of Sheth and Enoch and Noah and Shem Yet the holy Ghost shewing that the seed of Cain before the flood were inventors of these things as also the seed of Canaan after the flood it 's an evident argument that these things were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the main business wherein the Cainites and the Canaanites imployed themselves While mean time Sheth Enoch Noah Shem and their seed busied themselves in Divine matters In a word the Cainites and Canaanites busied themselves wholly about things belonging onely unto this life The Shethites and Shemites were and are taken up wholly or principally with matters of the life to come Let us now reflect upon our selves if our whole mind thoughts and desires be taken up about the things of this life earthly things c. What are we better then they we are even as they were Cainites and Canaanites For according to a mans thoughts will affections and actions he is to be esteemed Yea and according to them his reward shall be Matth. 22.5.6 not onely they who reproached and slew the servants sent to invite them are held unworthy to tast of the Marriage

of God which is fallen down which is his Church ye are Gods building Such are Gods Oratours and Ambassadours to whom he gives commission and he sends them forth to invite his rebellious subjects and to perswade them to come in 2 Cor. 5.18 19 20. Another Meanes are miracles and wonders whereby God perswades men to believe and accordingly they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text to perswade Deut. 13.2 2. God perswades Japhet and his sons immediately and inwardly by his Spirit this is that Tractus Dei the drawing of the Father Where ever there is this drawing it is from something unto something From something and so God the Father by his Spirit disswades Adam from his vain thoughts Psal 94.11 corrects and chastens the man God the Father draws and perswades him unto something He hath shewen thee O man what is good Mich. 6.8 and so the Father● instructs him out of his Law Psal 94.12 These are Funiculi Adam the cords of a man whereby he is naturally inclined to be moved Hos 11.4 and because both proceed from love he addes with bonds of love All these made up into life and example most forcibly perswade as 1 Pet. 3.1 2. Reason in regard of 1. God himself who perswades 2. Japhet to be perswaded 3. That whereunto God perswades 4. The end of Gods perswasion 1. God alone knowes himself perfectly and knowes the Son and all meanes necessary for perswasion what hinders what helps And he alone knowes the hearts of all the children of men and what expedient will best move them He is most loving unto Japhet Charior est superis homo quàm sibi He is most faithfull and true in all his testimonies He is most able to effect what ever he promises or threatens 2. In regard of Japhet and his sons none of them all can come unto the true Shem except God perswade him thereunto Joh. 6.44 3. Reason in regard of that whereunto God perswades the sons of Japhet which unless God by his spirit reveale it 's altogether hidden from the sons of Japhet 1. Cor. 2.9 10 11. 4. The end of this manner of perswading is the glory of God 1. Cor. 2.5 and mans salvation And therefore the Lord used plain men and men illiterate Act. 4.13 Obs 1. It is God alone who can perswade the heart unto himself And therefore the Poets ascribed perswasion unto their Goddess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom they made their Goddess of eloquence whom the Latins call Suada and Suadela But who is indeed the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suada or Suadela who but the wisdom Who but the onely wise God Who teaches like him Never man spake as this man c. He is that which they ascribe to their Suadela He is Flexanimus he that bowes the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who leades and drawes the soul He it is who gives faith Ephes 2.8 He it is who increases it Luk. 17.5 It 's a business worthy of God himself to perswade the heart And though it seem good unto God to use men whereby to perswade men that so it may seem possible as also for the honour of his Minister Yet where any are said to believe the Minister is not said to cause that belief though he propound the object of faith though he instruct though he exhort men to belive and use motives and inducements of all kindes and meanes and helps All which are such as are sufficient for the producing of belief Act. 14.1 But that they may be effectuall and thorowly perswasive and work that belief it is Gods guift For who is Paul who is Apollo but Ministers by whom ye believed instruments by whom God works He himself is the principall Agent and men so far-forth believe as it is given them of God 1. Cor. 3.4 5. Act. 14.1 They so spake that a great multitude of the Jewes and also of the Greeks believed Obs 2. The meanes of bringing men unto God is perswasion and allureing of them Hos 2.14 I will allure her and bring her into the wilderness and speak unto her heart Obs 3. This shewes what manner of men the Ministers of God ought to be and how they ought to behave themselves and deal with the sons of Japhet in perswading them As they perswad for God so to be men of God Not to use their own words as Orators are wont to do words of man's wisdom but to use the words of God which he teacheth and useth in perswading the hearts of men 1. Cor. 2.4 Obs 4. The spirit of God abhors not allusions and paranomasias they are very frequent and ordinary in the Scripture whose elegancie we loose by translations a thing that cannot possibly be help●d Water looses the sweetness in the stream which it hath in the Fountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of Judah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Nabal his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gaza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zeph. 2.4 What seest thou Jeremy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast seen well for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 1.11 12. In the story of Susanna Daniel saith to one Elder saying he saw them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under a Lentisk tree Angelus Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying under an Holm tree Angelus Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos 5.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement toward you because ye have been a snare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amos 8.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summer fruit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end Mich. 1.10 in the house of Aphrah roul thy self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14. the houses of Achzib 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 5.7 he looked for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement and behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oppression for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness and behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cry And 24.17 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear and the pit and the snare and very many the like Reproof The boldnesse and presumption of those who invade Gods soveraignty intrude and usurpe dominion over the hearts of men which God alone can know and move and judge Reproof Those who refuse to be perswaded by God and his Ministers yet yield to the perswasions and enticements of the Canaanitish woman the Harlot iniquity inwardly and outwardly alluring Jam. 1.14 Prov. 7.12 the lusts of the eyes of the flesh and pride of life When God perswades to the honour that comes of God onely the pride of life stirs them up to seek honour one of another When he perswades to the beauty of holinesse and the pleasures at his right hand the lusts of the flesh prevail with them to follow a skin-deep beauty When God perswades the heart that Godliness is the great gain yet Mammon prevails with them Si spes refulserit lucri c. Look almost every where and see whether gain where ever it is

the great Reward of Abrahams obedience The Lord stampt the memory of it upon the place Mount Moriah For as many things of greatest note are recorded to have been there done As that Adam first offered sacrifice there and there was buried saith S. Hierom out of the Jewes monuments David also there by Gods command built an altar and offered burnt offerings and peace offerings thereon so that the Lord was intreated for the Land and the plague was staied from Israel 2 Sam. 24.24 So above all in the City Jerusalem the Temple of God was built by Solomon in Mount Moriah by Gods appointment in the threshing floor of Ornan the Jebusite 2 Chron. 3.1 Let us not gaze onely upon Temples made with hands What house will ye build unto me and where is the place of my rest Vnto him do I look saith the Lord who is poor and of a contrite spirit and trembles at my word Esay 66.1.2 There 's Moriah the Mount where God is seen where the old Adam is dead and buried There is the true Isaac the Christ of God the foundation of Gods Temple surely laid There is the altar of divine patience whereon the daily sacrifice is offered There is the fear of God and all divine service so the Chald. Paraph. here calls it the Land of divine worship There is the land of vision where the Lord is seen There is the divine doctrin and the spirit of God that leades into all the truth of it There is Ornan the Child of light so Ornan signifies the Jebusite Who had trodden down the righteousness but now treads down the iniquity and thresheth the good grain out of the chaff the spirit out of the letter And this is the Reward of Abraham and every one of his children who offer up their delight and joy to the Lord they receive fulness of joy So the Lord having said vers 18. In thy seed shall all the Nations of the earth blesse themselves addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Reward because thou hast obeied my voice So it is in the Arabic Version and so Aben Ezra understood the words SERMON VI. A prudent Wife is of the Lord. SERM. VI. Genesis 24.44 Let the same be the woman whom the Lord hath appointed out for my Masters Son THe words are part of Eliezers petition unto the God of Abraham his Master That the virgin who shall answer his request and more then satisfie his desire may be that woman whom he hath appointed out to be a wife for Isaac The whole history is plain and certain Nor dare I say that which yet one of the ancient Fathers hath said S. Sanctus non narrat historias The H. Spirit tels no histories I rather believe what another Father saith Dum narrat gestum prodit mysterium while the Scripture relates an history it reveales a mystery Wherefore having already spoken of the history I shall now treat of the mystical truth contained in it And in special explain what our Translators turn appointed out The Lord hath appointed out a wife for Isaac The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render appointed out signifies also secondly and that most frequently to reprove or correct As also thirdly to prepare which the LXX here render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all these significations are fit for this place especially the two former and follow gradually one after the other thus 1. The Lord corrected the woman 2. The Lord prepared the woman being corrected 3. The Lord appointed out the woman so corrected and prepared as a wife for Isaac Howbeit herein I cannot justifie our Translators who knowing no doubt these three notable significations of the word they have waved those two which are more proper and made choise of the third because as I fear some of them might think it made for the establishing their opinion of destiny and fatality But herein they were much deceived as I hope to make it appear in the handling these three Axioms Let us begin with the first 1. The Lord corrected the woman 1. By the woman understand the Church or such as are now to be reformed and made the Church of Christ 2. What Lord is this and to which of the three witnesses doth it belong its evident from his act of correcting that it is the father to whom the Law is attributed by which he corrects Psal 40.8 3. How doth the Lord correct the woman The Lord corrects the woman either inwardly or outwardly Inwardly as by every word of God so specially by his law and this he doth in the thoughts and affections of men 2 Tim. 3.16 Psal 94.12 by proposing unto the consciences of men their evil thoughts intentions and purposes and sinful affections wills and actions contrary to the law of God Thou thoughtest wickedly c. but I will reprove thee and set before thee the things that thou hast done He reproves the vain thoughts Psal 50. The Lord corrects also outwardly and that by manifold wayes Elihu tels us of some Job 33.19 And David when thou with rebukes doest chasten men But as in other duties so in this especially God makes one man a kind of god unto another Homo homini deus Thus either the voice from the life reproves Levit. 19.17 or the life it self Let the righteous smite me and reprove me Psal 141.5 Whence Obs 1. In what condition the Lord findes us when he comes to correct us by his Law faulty and unruly Hagar was proud and stubborn contemn'd her Mistresse and Ismael was a sawcy Boy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a jeerer and a mocker Sarah therefore afflicted Hagar and at length turn'd her and her son out of dores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things are an Allegory saith the Apostle Gal. 4.24 The body of sin and our naturall body depraved by sin is a servant So servants are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 18.13 Bodies which we render slaves of such a body the Apostle speaks I keep under my body and bring it into subjection 1 Cor. 9.27 Obs 2. See an oeconomie and dispensation of God the Father whereof there is little notice taken in the Christian world There is much talk of the Gospell of Jesus Christ which is the dispensation of the Son but little speech is made of the law of God the Father and correction by it necessarily preceding the Gospell of the Son Iohn 5.17.21 For as there is a work of the Son so is there also a work of the Father Ye read of the Father's raising of the dead Gal. 4 19. as well as the Sons And as there is a shape and forme of Christ in those who believe and obey the Gospell of the Son Iohn 5.37 So is there a forme and shape of God the Father in those who believe and obey the law of God the Father God the Father first prepares the woman by correction and discipline and instructs her and he then appoints her as a

of the Kings Life-gard did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minister unto him Here again is a mis-translation of that word The chief fathers and Captains of thousands and hundreds and their Officers that served the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who ministred unto the King 1 Chron. 27.1 These are more evidently differenced in the Levites offices Num. 8.24 25 26. This is that which belongeth to the Levites From twenty and five years old and upward they that is every one of them for the Verbs are all singular shall go in to war the warfare in the service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Tabernacle of the Congregation And from the age of fifty years they shall return from the warfare of the service and shall serve no more but shall minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with their brethren in the Tabernacle of the Congregation to keep the charge and shall do no service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is a clear difference observed by the Translators themselves whereby they really acknowledge the exception against their two former mistakes to be just From fifty years old and upward the Levites were exempted from labour and then imployed in works more easie according to their strength Such provision the Lord made for the Levites in the time of the Law And should not they who have served him in this time of the Gospel and have warred a good warfare become milites emeriti veterans and such as may rest after all their labour There is much discretion and equity commended unto us in that old Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laborious works belong to young men who are strong to labour Middle-aged men who are passed their hard labour have learned by experience to give counsel to the younger As for old men Quid enim nisi vota supersunt what can they do but pray for Gods blessing and good success to others labours and counsels But the service and ministry here spoken of may concern all who hope to be made Kings and Priests unto God There is a time of great labour wearisome service and hard duty while we fight the Lords battels against the spiritual enemies nor is any one man or woman exempted from this ingagement For the Levites must war that warfare of the Lords service And we read of the women who warred their warfare also at the door of the Tabernacle a place mis-translated Exod. 38.8 1 Sam. 2. who came thither to pray so the Chald. Par. or to fast so the LXX or to watch as the word also signifies all good duties to be performed at the door of the Tabernacle at the entrance of Gods service which is the fear of God that so growing up we may approach unto the door that is Christ and in conformity unto his death we may enter into the true Tabernacle This is the young mans work who overcomes the evil one 1 John 2.12 This war continues until the fiftieth year which is the year of Jubilee the year of Remission when the sins are remitted and removed and done away by the Spirit of the Lord which gives liberty to run the way of Gods Commandements Psalm 119.32 Hither the Apostle was come when he said He had fought the good fight and kept the faith 2 Tim. 4.7 8. For so after this time of service followes the time of ministring unto the Lord when having done our own work we are vacant Ezech 44.15 16. and at leisure to do the Lords work in his Church so we understand those to be idle Matth. 20.3.6 as the promise is made to the Levites the sons of Zadoc that they shall be the Priests of the Lord and shall draw neer to minister unto him in his mystical Temple and offer unto him the fat and the blood The Lord enable us all to become such servants that we may be Ministers such Soldiers that fighting the good fight of faith that we may obtain the crown of Righteousness such Levites that we may be adjoyn'd unto the Lord they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true Levites who cleave unto the Lord and become of one spirit with him even the sons of Zadoc righeous ones who minister unto the Lord in newnesse of the Spirit and Truth and Life They shall be on the head of Joseph and on the crown of the head of him who was separate from his brethren Gen. 49. Ver. 26. The words which the Translators turn Separate from his brethren are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I rather render The Nazarite of his brethren as he who was more eminently holy then any then all his brethren A Nazarite was such an one as separated himself unto God 1. from Wine 2. from shaving his head 3 From uncleanness by coming at the dead how near or deer so ever to him as Father or Mother Brother or Sister as it appears largely Num 6. The Nazarites were such unto the Jewes And these they stirred up in times of distresse to call upon the Lord. Joseph was such a Nazarite of his brethren as being the most eminent of all his brethren for 1. Piety and holiness as appears by his whole story and for 2. Dignity also for the birthright was Josephs 1 Chron. 5.1 2. And most reasonable it is that in Gods account and true estimate he who in vertue excels others should also exceed them in b●iss and happiness And so some of the learned Jews understood here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince and Ruler Whence the LXX The blessings shall be on the crown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his brethren whom he ruled though they mistake and set the crown not on the head of Joseph but of his brethren And therefore although he were the youngest save one of all his brethren yet had he the honour of the Birthright as if he had been the eldest This promotion is according to divine Heraldry For honourable age is not that which standeth in length of time nor that is measured by number of years but wisdom is the gray hair unto men and the unspotted life is old age Wisd 4.8 9. In which respect Joseph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by Castellio Excellenti s●imas fratrum suorum the most excellent of his brethren Thus the Vulg. Lat. hath Nazaraei inter fratres suos a Nazarite among his brethren Pagn●n Nazaraei fratrum suorum So Vatablus so Munster so the Tigurin and Spanish Bibles Martin Luther also and three Low-Dutch translations but not one of all our English translations from the first to the last which all have one expression not true without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understood Separate from his brethren Now in that Joseph was the Nazarite of his brethren and the most excellent of them as Castellio renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was a notable type of the Lord Jesus as he who is eminently holy harmless undefiled separate from sinners Hebr. 7.26 and the first-born among many brethren Rom. 8.29 who also

pride and haughtiness of mind a noble spirit He considered not that a Christian spirit is a merciful spirit For surely our sympathy and commiseration is the best part of our alms which is a contract of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy S. John will determine this controversie Whoso hath this worlds good saith he and seeth his brother have need and shutteth up he saith not his purse but his bowels of compassion from him how dwelleth the love of God in him 1 John 3.17 Reproof 3. Who eat the inwards not Christs but their own as the envious man does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he eats his own heart Reproof 4. Who eat not the Head partake not of the Lambs dominion but will make Rezin their King their own wilfulness Esay 7. and set up over them Tabeel a god such as seems good to themselves as the Chal. Par. turns Tabeel I beseech ye take it not amiss that I set before ye the fragments that were left the last night It is the judgement of one of the most pious and learned Fathers that by the fragments that were taken up Matth. 14.20 are to be understood the more abstruse and difficult parts of the word which the people left And so the Apostle distinguishes between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.1 2. I fed you with milk and not with meat for ye were not able to bear it Hitherto we have had the Bill of fare the parts of the Pascal Lamb principally to be eaten Come we now to the manner of eating the Pascal Lamb. And first negatively and that 's two wayes 1. Not raw 2. Not sodden at all in water First We must not eat it raw The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn raw of doubtful signification in the Hebrew which descends from the Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with changing of a letter usually changeable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crudum cruentum quod sanguine coctum Scal. It 's meant not simply raw but half roasted a fault I fear too often committed that as the Cooks buy their meat raised or blown up an old sin of the Butchers which Aristotle mentions in his Elenchs so the Cooks half roast their meat that it may seem fair to the eye and be sold off the dearer Rat. Why not raw or half roasted The Law forbids eating with the blood and gives reason because in the blood of the beast is the life of the beast Now if we enquire into a further reason of that Law The Lord thereby would prevent cruelty lest eating with the blood might incline men to love blood and so shed blood Nero and Domitian two of the worst Emperours of Rome loved hunting and shedding the blood of beasts and afterwards were most cruel in shedding the bloud of men Obs 1. Mysticè Not raw The Lord would not that wee should have communion with the life of the beast neither in the concupiscible as lasciviousness and luxury nor in the irascible as savageness and fierceness Eccles 11.10 Obs 2. The Lord would not that we should feed upon his Word in the crudity of the letter As in these and such examples Except a man hate his father and mother c. sell all thou hast and give to the poor c. These and the like Scriptures must be understood cum grano salis according to the intention of the Spirit of God not literally not rawly For if we hate father or mother how can we honour them Doubt But why does Moses forbid eating with the blood when Christ the true Moses and the true Pascal Lamb gives us his blood to drink Answer The Israelites in Moses dayes were not come to the renewing of the life but they were daily admonished and exhorted to amend their life howbeit herein they were very slow yea murmured and hardened their hearts against Moses And therefore they were not suffered to eat the blood For in the blood is the life Deut. 12.23 Unto which life they could not come by reason of their unbelief and disobedience Hebr. 3.19 and 4.11 But the Disciples of Christ who had now passed from the flesh into the Spirit and were come from the death into the life Christ gave to these his flesh to cat and his blood to drink even for a renewing of the life 3. Not sodden at all in water Seething and boyling as also stewing requires water or other liquor wherein to stew boyl and seeth meat and make it fit for eating by working out the scum and drawing out the crudities Mysticè Sursum corda I come not to teach the Artists their own art What then is meant by water wherein the Lamb must not be sodden By water mystically is understood doctrine Ephes 5.26 Doctrine in Scripture is humane or divine Humane doctrine as mens traditions are here forbidden their fear of me is taught by the precepts of men Of this water the Prophet complains thy wine is mixt with water the spiritual doctrine of divine consolation is blended with mans doctrine mans invention for that water which is divine doctrine is elsewhere commended 2. The Lord requires the simplicity in Christ 2 Cor. 11.3 and godly sincerity in all our services And therefore 1 Cor. 5.8 as here he forbids the water of humane doctrine so elsewhere the leaven of hypocrisie in eating the spiritual Passover Esay 29.13 1.22 But why must not the Lamb be sodden in the water of humane doctrine or mans doctrine 1. In regard of the water it self 2. In respect of the seething or boyling meat in that water 1. The water it self is from beneath the water below the heavens whereas the divine water is water above the heavens Now because its water from beneath its feculent and sapit contiguam glebam it relishes of the earth whence it comes and that is from the earthly mans wisdom and invention James 3.15 Of this our Lord speaks Ye are from beneath I am from above John 8.23 2. In regard of the seething or boyling and the effect of it the humane doctrine and wisdom cannot reach unto the sublime nature of the divine wisdom and Word The Naturallists say and experience proves it Aqua tantum ascendit quantum descendit Water can ascend no higher then the Fountain from whence it comes That which is of the flesh is flesh that which is of the earthly spirit is earth John 3.6.31 Since therefore the Pascal Lamb is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong meat the weak water of mans doctrine cannot prepare it maturate it or fit it for the nourishment of our souls The water of mans doctrine cannot prepare the spiritual Pascal Lamb. The truth of this appears in the business we have in hand the mystery of the Lords Supper For the learned men of three divided Churches have been long time seething and boyling and parboyling this mystery and all to little

to be understood here the Prophet more fully expresseth himself Hos 13.4 I am the Lord thy God from the land of Egypt and thou shalt not know a god besides me Let us then lay these together Moses saith that from the Mount Horeb or the Law the people stript themselves of their ornament the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is singular For from the work of the Law upon men they begin to put off their own ornament their own righteousness their own holiness The people had adorned themselves as a Bride to enter covenant of mariage with their God Exod. 19.10 11. Which done their first national sin was spiritual adultery with the Egyptian Apis an Ox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most powerful god to the Egyptians saith Aelian or a Calf which they made in Horeb and worshipped the molten Image Exod. 32.4 5 6. Psal 106.19 Whence by metaphor taken from an Ox which being head-strong shakes off the yoke the Lord first calls this people stiff-necked from their worship of the Egyptian Ox Exod. 32.9 and 33.3 And often he afterward mindes them of this idolatry by calling them stiff-necked and by metaphor from an unthankful Calf kicking the Dam Jeshurun waxed fat and kicked Deut. 32.15 According to a like metaphor Plato said that his ingrateful Scholar Aristotle was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fole Notwithstanding this great sin the people were yet in their Holyday-clothes Tanquam re bene gestâ as if they had kept a Feast to the Lord as Aaron caused it to be proclaimed Exod. 32.5 And the Priests oftentimes have made Calves even of themselves to please the people Populo ut placerent quas fecissent fabulas And at this day too many think by their forms of godliness their bravery of Religion to serve God and Apis God and Mammon God and the Devil and their own lusts together as the Apostle makes application of this example Be not ye Idolaters as were some of them as it is written The people sat down to eat and to drink and rose up to play 1 Cor. 10.7 In this case the Lord though he knowes all his own works and ours and the events of them yet he would seem not to know what to do with such a people but utterly to consume them Unless from the work of the Law upon them they strip themselves of their ornament their own righteousness which they have taken on Consider this who ever thou art spiritually minded Reader Omnia in figura contingebant illis all things befel that people in figure and were written for our admonition especially this story as hath been shewen Would we that the good spirit of our God should be with us and destroy our spiritual enemies and lead us into the land of Righteousness which was in figure here mainly desired as appears v. 3.4.12 16. Let us then not pride our selves in a robe of righteousness or pompous ostentation of holiness which we have either chosen and clothed our selves withal or such as hath been imposed upon us by others while our Idols are yet erected and set up in our hearts lest the Lord consume us ver 5. But knowing the terrour of the Lord let us begin from Mount Horeb even from the holy Law and the holy fear wrought in us thereby Exod. 20.20 to devest our selves of our false righteousness whereof the Spirit at this day reproves the World John 16.10 And let us lay our selves low before our God and put on Sackcloth that is be clothed with humility 1 Pet. 5.5 See the good effect of such humiliation from legal terrour in that loose debaucht Heathen King of Nineveh and how it won upon his favour He arose from his Throne and laid his robe from him and covered him with Sackcloth sat in Ashes Jonah 3.8 See it in a foolish King Rehoboam and his people 2 Chron. 12.7 See it in an idolatrous and a bloody King Ahab 1 Kings 21.29 the good God spared them all And if thou begin from Mount Horeb from the work of the Law humbling thee and put off the rags of thine imaginary righteousness thou shalt see the like effect in thy self Let us hear S. Peters counsel Humble your selves under the mighty hand of God that he may exalt you in due time So will he be with us and go with us and subdue our enemies in us and his good Spirit will lead us into the land of righteousness O that this were come to pass in every one of our souls Thou shalt make the dishes thereof and the spoons thereof It is true Exod. 25. Ver. 19. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latitude of it may signifie a Spoon as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies what is crooked or hollow and so Pagnin here renders the word Coclearia Spoons As also Numb 7.14 the Princes of Israel offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn Spoons and Jer. 52.18 19. Whether the word be rightly rendred or not will appear if we enquire to what end and use these Spoons were made surely to hold the Frankincense which was to be put upon the Table of Shew-bread as appears Levit. 24.7 And therefore everyone of the twelve Princes offered his Spoon full of incense This cannot be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these and other places as may appear by these reasons 1. A Spoon was no proper vessel for the Incense but that which the Latins saith Festus call Acerra vel dicunt arculam esse thurariam scilicet ubi thus reponehant a little vessel wherein they put Franckincense Vatablus having rendred the word Coclearia Spoons he explains it by thuri●ala in quibus ponebatur thus Boxes wherein Incense was put So likewise the old Greek Glossary hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acerra thuribulum a receptacle for Franckincense 2. Moses having mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vessels for Franckincense he addes the covers thereof Now it is not likely surely it is not usual that Spoons have their covers made for them If they be not Spoons what are they The Italian hath as also Hieron cups but in the margent incense-vessels And the French Bible having Spoons in the Te●t explains the word by vessels of incense in the margent Piscator turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ranchpfenlin which he explains A vessel wherein men put incense As for an English word to answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s easier to shew what they are not then properly and in one English word what they are We may till we can express the word better be content with Incense-vessels The Lord hath his Table in the Holy and hath furnished it richly and plenteously with dishes of shew-bread the figure of the living bread or the bread which is the living Word that came down from heaven John 6.32 33. and with bowls for wine that we may drink into one spirit 1 Cor. 12 13. with Incense-vessels also that partaking

as well to the Lord to whom the burnt Sacrifice is offered as to the person who offereth it He shall offer it for grace or favour to himself from the Lord. And accordingly the Lord makes promise of acceptance verse 4. On the contrary the Prophet tells the Jews in the same expression Your whole burnt-offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not to acceptation Jer. 6.20 This hath been the most ancient translation of this Scripture So the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall bring it acceptable So the Chald. Par. the Syriac Arabic and Samaritan versions the Vulg. Lat. Martin Luther three Low Dutch translations the Tigurin Bible and Castellio and of our old English Coverdale and another And to this I rather encline because the whole burnt Sacrifice offered to the honour of God prefigured the body of sin to be destroyed and that service accepted through Jesus Christ of the Lord. But because the Lord loves a cheerful giver saith the Apostle 2 Cor. 9.7 I dare not reject that other translation Yea why may we not according to that admirable fulness of the holy Word admit of both Namely so that the mortifying Spirit of God excites the Good will of him who offereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his own will that the Son through whom we offer up all our Sacrifices Hebr. 13.15 meets him who offers willingly That the Father through the mediation of the Son accepts of him who so willingly offereth and his offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his grace and savour Thus is the service of God pourtrayed in the ceremonies of the Old Testament especially in this mystical Book ½ and lively represented in the New Since the Lord promiseth so gracious acceptation let us be encouraged willingly to come and bring our whole burnt offering the dally mortification of our sin through the mediation of the High Priest so shall we and our Oblation finde acceptance in the Beloved Ephes 1.6 If thy oblation be a meat offering baken in a pan Levit. 2. Ver. 5. it shall be of fine flower unleavened mingled with oyl It s much doubted what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is whether a Pan as it s here turn'd or a flat plate or a slice as it is in the margent or a Platter or a Gridiron For all these have their Authors and we are left to conjecture what it is or which of all these it is or whether none of all these I know all or most Expositors have herein followed the judgment of a learned Jew Howbeit since in doubtful things every man hath liberty to conjecture I believe that this vessel was neither slice nor flat plate much Iess a Gridiron but rather a baking or boyling or Frying-pan My reasons are 1. From the original of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which according to the most is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide so that it seemes a vessel of some depth wherein the meat-offering was to be hidden But whereas some conceive that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we read 1 Chron. 23.29 We must 2. Further enquire concerning the use of this vessel which was that therein the meat-offering was to be baked or boyled or fryed Now since we read Levit. 6.14 15. that the meat-offering was thus offered the Priest shall take of it his handful of the flowre of the meat-offering and then is added and of the oyl thereof its apparent that the vessel wherein it was boyled or baked or fryed could not be a smooth plate or stice much less a Gridiron since such it must be that must hold the oyl as well as the meat-offering which therefore could be no other then some hollow pot or baking or boyling or Prying-pan Hierom renders the word by Sartago a Frying-pan So Pagnin Vatablus Munster Tremellius and the Tigurin Bible And whereas verse 7 we read o● a meat-offering in a Frying-pan Hierom and the other Latin Translators there have Frixorium which differs from Sartago But what is this to us The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or meat-offering is rendred by the LXX sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice which is here used sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift as Gen. 4.4 but that is most-what used for gifts given by Subjects to their Princes as 1 Kings 4.21 and elsewhere sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oblation as Psal 40.6 This gift is offered unto God either by Christ himself or by those who are Christs 1. Christ himself gave himself unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oblation and Sacrifice unto God both which words answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meat-offering Ephes 5.2 and thereby caused the legal Sacrifice and Oblation prefiguring him to cease Dan. 9.27 2. In vertue of Christs Sacrifice and Oblation they who are Christs offer up Sacrifices and Oblations unto God either immediately as their prayers so Psal 141.2 Let my prayer be directed unto thee as the incense and the lifting up of mine hands as the Evening Sacrifice Or mediately when men do good works unto men which God accepteth as done unto himself Phil. 4.18 Hebr. 13.15 Yea the converted Gentiles as the Prophet foretold Esay 66.20 were to be offered up as a meat-offering in a clean vessel which the Apostle as the Priest offered up Rom. 15.16 But whereof did the meat-offering consist Surely of fine flowre as appears Levit. 2.1 The flowre of that wheat which fell into the ground and died and brings forth much fruit John 12.24 which our Lord understood of himself and so decipher'd himself unto the Greeks who came to Jesus ver 20.21 They came to see his person and he shews the mystery of himself that he is the increase of God growing up in us even the pretious fruit of the earth James 5.7 8. which must be grownd or beaten so that the husk and bran must be purged from it For so Christ growes up in us according to the flesh and letter until we have been dead with him and risen with him we then attain unto some maturity and ripeness when as unto the flesh he disappears and we then begin to know him according to the Spirit 2 Cor. 5.17 and become new creatures Upon this unleavened sincere fine flowre the oyl is powred Levit. 2.1 That oyl is a figure of the holy Spirit and love of God that perfect gift which descends from the Father of lights James 1. For when Truth thus springs out of the earth Righteousness looks down from heaven Psal 85.11 This meat-offering must have Frankincense upon it even the incense of our prayers Psal 141.2 This meat-offering no doubt is a pretious gift and it requires a clean vessel which may hold it even a pure and clean heart Esay 66.20 The Lord is good unto such an Israel Psal 73.1 who are of a clean heart Such as these shall see God Mat. 5.8 Such a meat-offering such a clean vessel with all our

that the Righteousness of the Law is fulfilled in no man It is a glorious testimony that the Scripture gives to Josiah that he turn'd to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses 2 Kings 23.25 I can hardly be perswaded that he brake the Law daily in thought word and deed no though he lived in the time of the Law The Apostle professeth himself to be one in whom the end which God the Father and Son aimed at is obtained where he saith I am able to do all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through Christ who inwardly enables me Phil. 4.13 And I hope there are some such in the world Whether now this and other such doctrine do not immediately tend to make the people sin let any indifferent man judge For whereas they are taught that no man is able no not by any grace received in this life perfectly to keep the Commandements of God but doth daily break them in thought word and deed who will go about to do that which as he is taught no man can do nor is it possible to be done Surely if the Teachers and people lived exactly according to this and some other like doctrine they would be the very worst Christians in the world whereas truly I think there are of both very vertuous and good men and of the Teachers many very learned also and that in the truth which is according to godliness Tit. 1.1 which is the best kinde of learning But I doubt not to say that nither that life nor learning proceeds from their opinions but as Tully writes of some Philosophers whose principles were corrupt naturae bonitate vincuntur they are better then their principles Now I beseech my Brethren who are Teachers of the people impartially to consider what befel ten of the twelve Spies who taught the same doctrine and the people who were perswaded by them that their enemies were too strong for them that they were not able to overcome them and so to enter into the holy Land Which is the sum of Numbers 13. and 14. where verse 11. the Lord complains of the people that they believed him not How long saith he will it be yer they believe me for all the signes that I have shewed among them He had promised them the holy Land and he had evidenced by many signes and wonders that he was able to effectuat what he promised yet they believed not For whereas there is in Faith a Duplex formale objecti verum potens our faith looks at two things in God whom we believe His Truth and His Power Rom. 4.20 21. And if the testimony concerning these be of things practicable things to be done or left undone belief is a confidence 1. in Gods Truth that what he saith is firm and sure 2. And in Gods power who commands forbids promiseth or threatneth that God is able to do and enable the believer to do what he commands and to shun what he forbids able to fulfil what he promiseth and what he threatneth c. Now whereas neither the ten Spies nor the people believed the Lords truth and power the Lord sware that they should not enter into his rest and accordingly the ten Spies died Numb 14.36 37. and the carkases of the people fell in the Wilderness David applies this story spiritually to the men of his age Psal 95. And the Apostle Hebr. 3.7 19. to the Christian Church Where verse 18. to whom sware he that they should not enter into his rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to them who obeyed not which ours turn who believed not so we see they could not enter in because of unbelief which unbelief is the same with disobedience as appears by comparing with it the former verse The Spirit of God leaves this consideration upon our spirits We know the Lord promised to them a good land and to us the Land of uprightness Psalm 143.10 He promised them to be with them to the subduing of the inhabitants of the land Exod. 34.10 and had given good proof of this and a ground to believe this by destruction of the Egyptians Nor is there any believer who hath made any progress in the faith but he hath had some experience of what God hath promised that the Lord will not leave us nor forsake us Hebr. 13.5 Whence he may gather-in upon our good God and believe that he will finish his work as David reasoned 1 Sam. 17.32 37. And S. Paul touching the Philipians Phil. 1.6 and himself 2 Tim. 4.18 I was delivered from the mouth of the Lion and the Lord will deliver me from every evil work and will preserve me unto his everlasting kingdom That people believed not the Lord notwithstanding their knowledge of his power that he was able to subdue their enemies nor do many of the spiritual Spies or Teachers themselves believe Whereupon neither that people nor many of ours can enter into Gods eternal rest because of unbelief O my Brethren doth not this come to pass by reason of this doctrine of unbelief and impossibility of obeying the law and will of God And how great then must our sin be if we positively and directly teach this doctrine We may esteem the hainousness of the sin by the offering enjoyned for the expiation of it which is greater then any private mans ver 28. yea greater then that prescribed to be offered by the Ruler ver 22. Yea no less then that which was commanded to be offered for and by the whole congregation ve 13. Consider I beseech you the many miseries and calamities which have befallen thousands both of Teachers and people in these late years and the Teachers signally their ejections and want of livelyhood being disabled from teaching the people I meddle not with reason of State But when Isee so heavy a judgement befal one profession of men and the most of them I say not all for I know some better minded I fear ingaged in the same doctrine of impossibility and unbelief as I have had it confessed by many of them I cannot but apply what the Lord hath threatned the Priests The Priests lips should keep knowledge and men should seek the Law at his mouth for he is the Messenger of the Lord of Hosts But Corruptio optimi est pessima But ye are departed out of the way ye have caused many to stumble take offence or fall in the Law ye have corrupted the covenant of Levi saith the Lord of hosts Therefore have I also made you contemptible and base before all the people according as ye have not kept my wayes but have been partial in the Law Mal. 2.7 8 9. And shall we think that these who suffer these miseries are the only men who have caused the people to sin by their false doctrine and scandalous life Let them who think so read Luke 13.1 9. and with sadness consider that Parable which

alleage the character of Priestood which they say is indelible if they be persons unduly qualified all is to no more effect then putting a Seal to a Blank Quicquid recipitur recipitur ad modum recipientis whatsoever is received is received according to the mode or qualification of the person receiving And of like rate and value are all acts performed by such a Priest whether binding or loosing remitting or retaining sins absolving or excommunicating What they alleage touching divine mission let us enquire what that is out of the Original Grant Mat. 28.18 19. Jesus came and spake to them saying All power is given to me in Heaven and in Earth Go ye therefore and teach all Nations c. Consider to whom he spake ver 16. The eleven Disciples that is Apostles That they were Disciples imports denial of themselves and taking up the Cross of Christ and following him This qualification is common to all Disciples as such Luke 9.23 24. and 14.25 26 27. but a more eminent endowment was necessary for the eleven Apostles And therefore S. John relates our Lords acts after his resurrection more particularly Whos 's soever sins ye remit saith he they are remitted unto them and whosoever sins ye retain they are retained which words are commonly cited alone as many other Scriptures are whereas their energy and force is in the precedent or consequent words as here ver 21. He ordains them Ambassadors of peace he saith unto them Peace be unto you As my Father hath sent me so send I you And when he had said this he breathed on them and saith unto them Receive the holy Ghost Then followes immediately Whose sins ye remit they are remitted unto them and whose sins ye retain they are retained And therefore S. Ambrose on Psal 37. who saith Sacerdotibus solum jus est ligandi solvendi it is the Priests right to binde and loose the same Father also saith Sacerdotis officium est munus Spiritûs Sancti the office of the Priest is the gift of the holy Ghost And that not transient but permanent Dominum possideant ab eo possideantur Let them possess the Lord and be possessed by him saith S. Hierom ad Nepot How great an height of glory are the Disciples advanced unto who have the principality of the highest judicatory Vt vice Dei peccata retineant relaxent that instead of God they can retain and remit sins saith S. Gregory Homil. 26. Such Priests as these may effectually absolve and remit sins Such Priests as these may separate the sons of Israel from their uncleanness possessing him and possessed by him who cleanseth us from all our unrighteousness 1 John 1.9 And this neerly concerns us O ye Sons of Israel lest we die in our sins and uncleanness when we defile Gods Tabernacle which is among us Where is that the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in medio vestri in the midst of you The true Israel of God because such is and must be pure God is good to Israel who are they Even to such as are of a clean heart Psal 73.1 And because the most pure and holy God hath his Tabernacle and Temple in the midst of them There he promiseth to set it if we walk in his Statutes and keep his Commandements and do them Levit. 26.3.11.12.13 If we purifie our selves as he is pure 1 John 3.3 with this proviso let them make me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sanctuary an holy place and I will dwell in the midst of them Exod. 25.8 O how holy how pure must that holy place be wherein the most holy God will dwell He cannot be toucht or approached unto by any unlike himself That Sanctuary that Temple that Tabernacle is thine heart O Israel For know ye not that ye are the Temple of God and that the Spirit of God dwelleth in you He that defiles Gods Temple him will God defile or leave in his pollution 1 Cor. 3.16.17 and 6.19 and the like 2 Cor. 6.16 Ye are the Temple of the living God as God hath said I will dwell in them and walk in them and I will be their God and they shall be my people Wherefore come out from among them and be ye separate and touch not the unclean thing and I will receive you and I will be a Father unto you and ye shall be my Sons and Daughters saith the Lord Almighty Having these promises dearly beloved let us cleanse our selves from all filthiness of the flesh and spirit perfecting holiness in the fear of God 2 Cor. 6.16 17 18. and 7.1 Aaron shall cast lots upon the two Goats the lot for the Lord Levit. 16. Ver. 8. and the lot for the Scape-Goat What is here turn'd a Scape-Goat is retain'd in the margent without translation Azazel and that upon good advice For this book of Leviticus as indeed the whole Pentateuch is Arcanum volumen a very mysterious book and that the rather in those parts of it which as it were datâ operâ the Spirit of God seems to conceal and therefore such as require our diligence humility and docibleness to search them out Which if they should not be inquired into why were they written It is good to keep close the secret of a King but it is honourable to reveal the works of God saith the Angel Tob. 12.7 Yea it s royal saith the wise King Prov. 25.2 It is the glory of God to conceal a thing but the honour of Kings to search out a matter Especially since we are in the last part of time when there is nothing covered but shall be revealed nor hidden that shall not be made known Matth. 10.26 saith the Angel of the Covenant the wisdom and King of Saints The great business of this Chapter is the anniversary expiation of sins held forth unto us in outward and figurative expressions which must have their truth if ever savingly accomplished and fulfilled in us In that part of it before us there are many conjectures concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Azazel Some render it as ours do as the Vulg. Latin Caper emissarius a Goat sent out which word Emissarius answers not to that Latin word properly used but is made to signifie what the LXX have here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent away Others understand the word to be compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Goat and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of a place or specially of a Mountain which Vatablus placeth neer Mount Sinai I rather believe that the place is in Eutopia or rather Cacotopia or indeed rather then both in Atopia For I have sought this Mountain Azel high and low in Ptolomy Stephan Adrichomius and others and hear no news of it and therefore I must return a Non est inventus there is no such Mountain Others think it to be the name of the Devil and that in regard of his strength So especially one of the Jews Doctors who hath divers followers herein

Thus Esay 40.10 Behold the Lord will come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with strong hand where hand is supplyed In the marg ye finde against the strong that is he whom our Lord calls the strong man Luke 11.22 Howbeit I know not how truly diverse Learned men make Azazel the president of the Desert But whereas Franciscus Georgius Venetus Cornelius Agrippa and Reuchlin and other Learned men have written with great confidence concerning Angels and Spirits good and evil and among these of Azazel that he is the President of the Desert I shall leave his particular presidency and principality upon their credit although I doubt not but as there are Hierarchies and orders of the good Angels as I have elsewhere shewen so are there presidencies and distinctions of honours such as they are among the evil Angels as not only the sorenamed Authors aver but also our Lord John 12.31 and his Apostle Ephes 2.2 and the Jews Mat. 12.24 Wherefore I shall so far consent with these Authors in the general that by Azazel here we are to understand the Devil Which word they commonly compound of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Goat and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abiit as it hath affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abiit in contemptum to be vile and contemptible So the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to despise to account base and viie according to which the Prophet speaks Thou didst debase thy self even to Hell Esay 57.9 Beside a Goat and the Devil have the same name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 7. The Priest shall take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two Goats and so often in this Chapter But in the Chapter following Levit. 17.7 They shall not sacrifice any more their sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Devils Thus 2 Chron 11.15 Jeroboam ordained him Priests for the High places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for the Devils Thus also Esay 13.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daemones the Devils which our Translators turn the Satyrs shall dance there so Pagnin and the like we have Chap. 34.14 The Devils were called by this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goats because they appeared in that form saith Kimhi As also because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Goat hath its name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horruit exhorruit so extreamly to fear as when the hair stands on end Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hordeum Barley and frit in Varro which according to him is the top of an ear of corn which stands up like hair Whence our English word fright extremity of fear into which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devils drive those to whom they appear That Azazel ought so to be left untranslated and not to be rendred a Scape-Goat may appear from this consideration that where ever either of the two Goats is named in this Chapter its never called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath its name but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And whereas Azazel is four times named in this Chapter ver 8.10 twice and 26 the translation renders it self suspected in the last place especially where it s read He that let go the Goat for a Scape-Goat when there was no other but that the former being sacrificed Munster was aware of this and therefore howsoever in the three other places he translates the word as ours do yet in the last place he translates it not but leaves it Azazel Which also the Tigurin Translators perceived and therefore turn'd it in ver 26. campum caprarum the field of the Goats Others with Arias Montanus retain Azazel in all the four places as Tremellius Vatablus Diodati the Spanish Bible What therefore they render One lot for the Lord and the other lot for the Scape-Goat I would turn One lot for the Lord and the other lot for Azazel Otherwise instead of a distribution of the two Goats here by lot the words will contain an equivocation as that the one lot shall be for the Lord as proper to him and his use the other shall be for a Scape-Goat that should be all one as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for were left out because for in this sense signifies no more then the word alone to which it is joyn'd as I will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a father c. 1 Chron. 17.13 is no more then a father Whereas indeed these two Goats are distributed according to their subjects or owners the one to the Lord the other to Azazel But why must one Goat be for the Lord and the other Goat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Azazel or the Devil For the understanding of this we must know that the Lord in this Chapter ordaines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of Expiations as it is called Levit. 23.27 and the reason is given Levit. 16.30 the Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall expiate for you to cleanse you that ye may be cleansed from all your sins before the Lord. This cleansing must be thorow full and accurate as appears both by the plural of the Nown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the conjugation of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now the people to be purged are defiled with two kindes of sins whereof the one is open and manifest Gal. 5.19 the other hath an appearance and shew of righteousness John 16.8 By both these we may understand the whole body of sin to be destroyed Rom. 6.6 with both these the creature is polluted The Body of sin to be destroyed is figured by that Goat which is to sent to Azazel as by the Goats on the left hand in the judgement Matth. 25. And upon the head of this Goat the Priest must lay both his hands and confess over him all the iniquities of the sons of Israel and all their transgressions in all their sins putting them upon the head of the Goat and shall send him away by the hand of a fit man into the Wilderness and the Goat shall bear upon him all their iniquities into a land of separation and he shall let go the Goat in the Wilderness Now whereas the creature of God hath been polluted with the Body of known sin and false righteousness it is not the will of the Lord that his creature should perish in sin nor is it his will nor is it possible that his creature should be saved in his sin which implyes a contradiction because to be saved is so to be from sin Matth. 1.21 And therefore the sinful man signified by the Goat which is for the Lord ver 9. must die from the sin he must be mortified and the will in him unto sin must be altogether dead in him We may see this prefigured unto us in the creature The seed is cast into the ground suppose a grain of Wheat the earthly part of it falls asunder and some of it returns to the earth the other part being reduced by the Quintessence or natural Balsam becomes a

Or which borders upon that corrupt principles of false Christianity That the duties of the Moral Law belong not unto them who are in Christ as they fansie themselves to be That God will see no sin in them That all things indeed are theirs and that they who are thought to be the true owners of them are but intruders and usurpers That sin is unavoidable and that it is impossible to cease from sin though by the power of God yea by the greatest power that can be given to man in this life That solemn agreements and covenants between man and man are but covenants of works That we must not hope to be justified by our own works though they proceed from the spirit of God but by faith in Christ That he has been just for us and done all things that we are commanded to do 1600 years ago and has suffered the punishment due to us for our not doing them That the very best works we do are sins That cheating cousening deceiving circumventing fraudulent dealing overreaching of all the sins that men commit the very worst of them are but infirmities in the Saints what ever they are in other men From these corrupt principles and such as these men work and for one end men work to be rich in this world and by the abuse of these riches to take their ease in their old age eat drink and be merry as our Lord discovers the rich mans reasoning Luke 12.19 So violent men argue Prov. 1.11 12 13. Wisd 2. In like manner the deceived heart is inticed by hope of stoln waters Prov. 9.17 and bread of deceit Prov. 20.17 So that the true reason of all deceit and violence and wrongful dealing among men who pretend religion is corruption of doctrine and may be referred to it directly and demonstratively as to the proper source and Fountain of it Esay 30.10 They say to the Seers see not and to the Prophets prophesie not right things speak unto us smooth things prophesie deceits Jer. 5. the last ver The Prophets prophesie lies c. and the people love to have it so But who sets the false Prophets a work who but the Abaddon and Apollyon the destroyer the author of violence and wrong who but the same subtil Serpent who deceives all the world Revel 12.9 who is called in the Syriac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Deceiver What therefore our Philosophers commonly ascribe to habits contracted by frequent actions either good or evil are indeed to be referred to the good or evil spirit As the Apostle saith of the good spirit all these things saith he worketh that one and the self-same spirit 1 Cor. 12.11 So on the contrary all these evil things worketh the evil spirit which fils men with all unrighteousness deceit and violence Rom. 1.29 And because the universal and first cause cannot be idle we shall finde him giving those up to a reprobate minde Rom. 1.28 who refuse to retain God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their experimental knowledge ver 28. O that men and women the Lord here speaks of both could or rather would yield to be disswaded from their gainful sins This Scripture reacheth all as well on the military profession as the civil state as well the Souldier as the Citizen The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all the sins of man especially those sins of injury and wrong done one to another for gain and advantage sake whether by violence or deceit John Baptist saith to the Souldier do violence to no man accuse no man falsly and be content with your wages S. Paul saith to the Citizen especially let no man go beyond and defraud his brother 1 Thess 4.6 Vend not false wares Put not Quid pro quo Set not forth the refuse for good Amos 8.6 Set not your clothes nor your consciences too much upon the tainters Do not falsifie the ballance by deceit Use no false weights false measures false balances false coynes false lights Get not your treasures by a lying tongue Prov. 21.6 Officers use no false accusation forged cavillation Luke 19.8 Exact not undue fees Do not falsifie your trust Work-masters Grinde not the faces of your poor workmen whose labour is your gain Delay not detain not defalcat not his due Pay him clear off Keep him not obnoxious to thy work and service by withholding part of what thou owest him Covet not thirst not after a long mornings-draught out of his dear earnings out of the swet of his wife children servants who want that for their necessary support which thou causest thy workman wastefully to spend at the Tavern Alehouse or Gaminghouse These are crying sins which enter into the ears of the Lord of hosts James 5.4 who is the avenger of all such 1 Thess 4.6 These are some of all the sins of man Some of our Cities sins O that we considered aright how contrary these things are not only to our Christian presession as hath been shewen but also to the very light of nature Would it not shame us to hear this out of the mouth of an Heathen man as he is accounted Detrahere aliquid alteri 〈◊〉 hominis incommodo suum augere 〈◊〉 inag●● 〈…〉 mors quam paupertas quàm delo● quàm caetera quae possunt a●t 〈◊〉 accidere aut rebus externis To take some what from another and one man to increase his own profit by the disprofit of another it s more against nature then death then poverty then grief then what ever else can befal the body or outward estate So Tully and much more to the same offect 2. 〈◊〉 possible that a man or woman may commit some one or other of all the sins of man to trespass a trespass against the Lord. This expression to trespass a trespass ought not to seem strange unto us that the Nown of the same Verb is repeated with it as gaudere gaudium p●gnare pugnam vevere votum militare militiam which the N. Test hath made familiar as to war a good warsure 1 Tim. 1.18 to fight a good fight 2 Tim. 4.7 What some say that the sin committed against man is here said to be committed against the Lord in regard of his denial or oath Levit. 6.2 3. It hath some truth in it But in other sinnes against men where no denyal or oath is interposed the sin yet is said to be committed against the Lord as Gen. 38.7 8. and 39.9 Sins committed against men are committed also against God 1 Cor. 8.12 The 2 Tables of the Commandments are said to contain laws teaching our duties toward God and toward our neighbour Which is not so to be understood as if the soure first Commandments adequately contained our duty towards God and the six last our duties toward men For without doubt the six last contain our duty towards God also and forbid the breach of it Our heavenly Father is to be honoured according to the fifth Commandment And spiritual murder as by

Diodati Pagnin Ainsworth and Piscator render the words he shall return from the warfare of the service Arias Montanus Revertetur ab exercitu he shall return from the army And so no doubt the words properly signifie not waiting as ours turn them Whereby the metaphore chosen by the holy Spirit is waived neglected and lost The reason why this service of God is called a warfare he who desires to draw near and cleave unto God will easily understand when he shall finde the law of his members warring against the law of his minde When he shall perceive that the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lies in the evil one 1 John 5. v. 19. Ephes 6. v. 12. who goes about seeking whom he may drink up When he shall consider that he must wrestle with Principalities and Powers with the Rulers of the darkness of this world with spiritual wickedness or rather the spirituallies of wickedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in high places There 's no word answers to places The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heavenly things Such a service of God may well be term'd a warfare 1. The service of the Levites about the Tabernacle of meeting was a laborious service It s called in the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the greatest pains and toyl that men undergo in peaceable times the labours of the ground in plowing sowing harrowing fallowing twifallowing trifallowing c. and this yearly Nam redit agricolis labor actùs in orbem The Plowmans labour turns round every year It s the greatest labour and pains that men can undertake in troublesome times therefore it s called warfare in the text It contains in it self compendiously all evil And therefore war is called evil as the sum of all evils Esay 45.7 The principal labour of the Levite was bearing the burden of the Tabernacle Ye finde all the parts and utensels of the Tabernacle divided among the Kohathites the Gershonites and the Merarites Numb 4. which they must take up and bear so often as the Camp removed Mysticè Such is the labour of the spiritual Levite in the greater and better Tabernacle Hebr. 9.11 He has his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his great labour and toyl about a worldly Tabernacle of earthly minded men He breaks up the fallow grounds the earthly hearts of men which have long lien lay He sowes the feed of the Word which the fowles of the air the evil spirits devour Matth. 13.4 with 19. The Sun of persecution scorcheth it v. 5.6 with 20.21 The thorny cares choak it v. 7. with 22. And it is well if one fourth part of the soyl prove good and fruitful v. 8. with 23. So that the most part of his labour is quite lost and he spends his strength in vain Hence it is that the spiritual Levite is compared to the laborious Ox Deut. 25.4 1 Cor. 9.9 10. He treads out the corn he separates the pure grain from the husk he brings forth the Spirit out of the Letter So that great increase is by the strength of the Ox Pro. 14.4 Yet too often the mouth of the laborious Ox is muzled contrary to the command of God 1 Cor. 9.9 by sensual brutish earthly-minded men But the greatest labour of the spiritual Levit is the bearing of the Tabernacle and the parts of it even that spiritual Tabernacle wherein Christ dwels John 1.14 Of which burden even Moses and he a Levit complains Deut. 1.9 and elsewhere In this regard the spiritual Levit was figured by the Camel a creature that seems to be made to bear burdens and accordingly he is so ready to bear them that he kneels down that the burden may be laid upon him Of his hair penitential garments were made of old such were those of Eliah and John Baptist Does God take care for Oxen 1 Cor. 9.9 or Camels For our sakes no doubt was that written These are part of the herd called Animalia Dei Gods animals Psal 68.10 Among those beasts Jesus Christ is born Matth. 2. the resigned patient beasts Zech. 2.4 beasts before thee Psal 73.22 made to bear the burdens of the weak ones their many frailties and infirmities their murmurings and repinings their contumacies and obstinacies while meantime in great patience and long-suffering they endeavour their repentance and amendment of life 2. Note here a great difference between the temperal and spiritual warfare 1. In the temporal the enemies are outward In the spiritual they are inward according to the former Kings go out to battel 1 Chron. 20.1 According to the latter the Levites go in to war the warfare of the service Numb 8.24 2. The Prophet Esay gives us another difference For every battle of the warriour is with confused noise and garments rolled in bloods But this with burning and smell of fire as in the battle of Gideon against the Midianites Esay 9.5 which was not managed by might or by power but by Gods Spirit which is as fire So that when that light and fire appears all the divided judgements so the Midianites signifie fall foul one upon another and Gideon who breaks and treads under the sin as his name signifies obtains a glorious victory O that unto us that childe were born that unto us that son were given who may make good his great name in us according to the following words 3. Men engage themselves in outward wars to satisfie the policies lusts ambition revenge and covetousness of the worldly Potentates Delirant Reges Plectuntur Achivi Ahab was ambitious and covetous and for the satisfaction of his lusts all Israel mst be scattered on the hills 1 Kings 22.17 But in the inward warfare the spiritual warriour endures hardship as a good souldier of Jesus Christ he entangleth not himself in the affairs of this life that he may please him who hath chosen him to be a souldier 2 Tim. 2.4 O ye Levites these things belong unto you saith the Lord v. 24. if we cleave unto the Lord as we all profess our selves to do and it is the business which the name it self imports how can we adhere unto any creature which may intervene and hinder our immediate union and cleaving unto him 2. From the age of fifty years they shall cease from waiting on the service of the Tabernacle of meeting There seems some jarring between Numb 4. and this place Numb 8. For in the former place the time of the Levites warfare begins at thirty years of age But here Numb 8. their warfare begins five years sooner viz. at the twenty fifth year of their age The reconciliation is easie according to Rabbi Solomon and others who follow him That whereas the Levites warfare consisted of two parts whereof the former was spent in learning the rudiments of those rites and ceremonies which belonged unto their office This was the first part of their warfare which continued from the twenty fifth year of their age until they were thirty years old At that age

Adam Methusala Who yet in all the Scripture are never said to be old men But Abraham who as S. Hierom observes is first said to be an old man he was the father of the faithful and had seen Christs day he is said to die in a good old age And Jehoshua Job Jehoiada with some others all children in respect of the two before named are yet stiled old men and full of dayes when yet the eldest of them all if we regard their natural life in this outward world came short of Admn and Methusala many hundred years But lest any one should refer the difference unto natural causes only and say that mans vitals were weaker now since the flood and his nourishment was now less able to support him then before let us hear what the Wiseman saith in express terms That honourable old age is not of much time nor is it measured by number of years Wisd 4. v. 8 9. but Wisdom or Prudence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the gray hair unto men and the unspotted life is the old age Wisdom 4.8 9. Which if it be doubted because Apocryphal Solomon will make it good by a Canonical Testimony Prov. 16. v. 31. Prov. 16.31 The hoary head is a crown of glory if it be found in the way of Righteousness So So our Translators render it but amiss for there is no if no condition at all in the Hebrew text which might amuse them since many an hoary head is far from a crown of glory and is found in the way of wickedness The words therefore are to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Parables ought to be and they make this intire sense without supplement The Hoariness shall be found a crown of glory in the way of righteousness Vnto these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters or Elders and such as these the Lord committed the care and rule of his Church And ever afterward in Israel the great Synagogue which sate at Jerusalem judged of all controversies among the people And in after ages they assumed unto themselves power in all things belonging to Religion But it s here to be well heeded and remembred what manner of men they were to whom the Lord gave this power and authority Elders of Israel whom saith the Lord to Moses Thou thy self knowest that they are elders of the people such as had attain'd unto the good old age old men in Christ Ephes 4.13 such as thou knowest to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thee like thee and therefore it was required that they should be wise fearing Gad loving meek merciful patient long-suffering in a word such as Moses was These had the separated reserved excellent spirit of God put upon them But in process of time this good old age of the wisdom was little regarded and men promoted out of the Priests Levites and other Israelites who exercised the same power and authority but had not the same spirit and life of God Whence it came to pass that their authority was like a sword in a mad mans hand They abused it to the satisfying their desires and pleasures and to the suppressing of the truth it self which is most contrary to the Apostles rule 2 Cor. 13.8 We are able to do nothing against the truth but for the truth Yea they so abused their power that they would suffer no man though called of God to teach the people Jer. 29.26 27. Shemaiah wrote letters to Zephaniah the high Priest to this effect The Lord hath made thee Priest in stead of Jehoida the Priest that ye should be Officers in the house of the Lord for every man that is mad and maketh himself a Prophet that thou shouldst put him in prison and in the stocks Now therefore why hast thou not reproved Jeremiah of Anathoth who maketh himself a Prophet to you Vpon this ground the high Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Presbyters or Elders questioned our Lord Jesus Christ himself while he was teaching the people by what authority doest thou these things and who gave thee this authority Matth. 21.23 And accordingly they questioned his Apostles for their Doctrine and Miracles as the cure of the lame man By what power or by what name have ye done this Acts 4.7 Nor God the Father nor his Apostles however full of the holy Ghost must teach the divine doctrine or do any good work but by license from the Elders So degenerate was this Government in after ages from the purity of it by divine institution This or the like Government under the presidency of the separate reserved and excellent Spirit of God is continued unto the Christian Church even a spiritual Judicatory a power of judging spiritual things How does that appear I answer our Lord supposeth it and by supposing it Mat. 5. v. 21 22. confirmes it Let us consider Matth. 5.21 Ye have heard that it was said to them of old time or to the antients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not kill and whosoever shall kill shall be in danger of the Judgement Where for the word kill I wish were put to murder For to kill is a large word so that he may be said to kill who either justly as the Magistrate who bears not the sword in vain or unjustly as a murderer or doubtfully whether of the two as he who kills his neighbour unawares until he hath stood before the judgement Numb 35.24 But so to kill as must here be understood is wilfully and feloniously to take away the life of another upon prepensed malice as our Lawyers speak The word therefore to kill doth not fully express the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the sixth Commandement Exod. 20. Deut. 5. The English word to Murder borrowed of the Saxon Mordren signifies wilfully and feloniously to take away the life But go we on with our Lords speech But I say unto you whosoever is angry with his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause which S. Hierom would have blotted out as being not found in any ancient copy In plerisque codicibus antiquis Sine causa additum non est ut scilicet ne cum causa quidem debeamus irasci saith S. Austin in most old Greek copies without a cause is not added namely that we ought not to be angry no not with a cause Whosoever is angry with his brother shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obnoxious or liable unto the judgement but whosoever shall say to his brother Raca shall be obnoxious or liable to the Council 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sanhedrin By which words our Lord necessarily supposeth a spirituall Judicatory unto which every one who is angry with his brother is abnoxious and liable Yea hereby our Lord confirmes that spiritual Council Otherwise he who is the great Judge and Governour of his Church who was figured by Moses in his legal Court should be wanting to his

2 3. and then the children of Israel returned and wept as the complainers did v. 4. For surely here was a twofold murmuring which Munster and others understand to be implyed by the two Nuns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inverted And indeed the vulgar Interpreter seems to be mistaken and they who follow him for he hath left out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reversi sunt they returned and wept which clearly proves a second murmuring beside the former mentioned v. 1. Yea we read of two punishments and therefore the sin was twofold This later murmuring was the cause of Gods smiting They murmured for want of flesh But there was a greater provocation of Gods wrath then the bare murmuring for want of flesh viz. unbelief They thought that the Lord was not able to give them flesh notwithstanding all the miracles which this unbelieving and murmuring people confessed he had wrought for them The 78 Psalm v. 18. 22 is a clear Commentary on this text Wise men who read Stories that they may profit by them they look especially at three things 1. The act done 2. The counsel and advise upon which it was done 3. The issue and event which came upon the doing of it Ye have heard of the two former which are murmuring and tempting the power of God and that for the satisfaction of their greedy appetite Ye have both together Psalm 78.18 They tempted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strong God and desired meat for their lust Their Belly was their counsellour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fat paunch produceth commonly a lean wit Now what came of their lewd action and foolish counsel The wrath of the Lord was kindled against the people and the Lord smote the people with a very great plague Take notice what issue evil actions and foolish councels have The Apostle not without just cause calls lusts deceitful Prov. 12. v. 5. Ephes 4. So true is that of the Wiseman That the counsels the subtil counsels of the wicked so our Translators render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 1 5. wise counsels are deceit Prov. 12.5 deceitful and destructive to their authors as here to the mixt multitude especially who fell a lusting or lusted a lust v. 4. and fell by their own counsels according to Psal 5.10 And that of the old Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ill counsell's worst for the author of it The Athenians sent to inquire of the Oracle what would become of the Peloponesian war The answer of the Oracle was Thucyd. lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doriacum en aderit sacrum cum peste duellum The Dorick war shall come and plague with it Apollo was not in vain called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only from his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his oblique circle but also because he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give oblique and doubtful Oracles This Oracle the Priest so pronounced that the effect of the war might be understood either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famin or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pestilence The Athenians understood it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famin whereupon they stored their City with all provisions which the countrey round about could afford whereon they fed gluttonously and riotously and seeking so to avoid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the famin by their vain counsel they brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pestilence amongst them The Lord be pleased in mercy to avert the like dreadful effects of our gluttony and excess for which we are notorious among all nations our rioting and drunkenness our chambering and wantonness our strife and envie Note hence how wisely and gratiously the Lord tempers his judgement with mercy When the people had despised Manna and desired flesh that he might punish the wicked and the seducers among them ver 4. by their lusts and satisfie the desires and withal inform the understandings of those who were in their simplicity deceived he gave them what might intimate some spiritual thing unto them He gave them not the flesh of wilde beasts nor four footed beasts He gave them fowles of heaven that they might rather meditate on heavenly things then earthly rather spiritual things then corporal He gave them Quails which foresee the Winter and flie away as the Stork and other fowles do that so his people might foresee and avoid the judgement of the Lord as the Prophet applyes it Jer. 8.7 3. The burial and monument of those who lusted He called the name of the place Kibroth Hattaavah because there they buried the people that lusted Sin ordinarily leaves a stain and gives a name to the place where it was committed Examples are obvious Massah Meribah Taberah c. because there they buried the people that lusted The people populus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here singular who they were are here explained by the following word viz. who lusted which word is plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lusters So that the Lord put a distinction between the just and unjust as the righteous Judge of all the world Gen. 18. Which our Translators here confound The words were more distinctly to be rendred thus There they buried the people the lusters or those who lusted Labour not for the meat that perisheth but for the meat that endures to the everlasting life John 6. Post concupiscentias tuas non eas Follow not after thine appetites saith the Wise man lest they make thee a scorn to thine enemies That 's the Wisemans reason to which we may adde that of the text lest they bring the wrath of God upon thee Which is the Apostles use which he makes of it 1 Cor. 10. v. 6. These things saith he were our examples to the intent that we should not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lusters or desirers of evil things as they also lusted 1 Cor. 10.6 O let us timely mortifie and kill and bury our lusts lest we die in our sins and be buried in them as these lusters were And Miriam and Aaron spake against Moses Numb 12. v. 1. because of the Ethiopian woman whom he had married for he had married an Ethiopian woman And they said hath the Lord indeed spoken only by Moses Hath he not spoken also by us and the Lord heard it Aaron indeed spake against Moses yet our Translators here have done him some wrong in joyning him with Miriam in this detraction as equally faulty with her as indeed he was not as appears by the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Feminin she spake So that to do Aaron right the words are to be thus ordered And Miriam spake also Aaron against Moses For in that order the words are placed in the Hebrew So likewise in the Vulgar Latin Locutáque est Maria Aaron And Miriam or Marie spake and Aaron The Spirit of God intimates that Miriam first offended and drew her brother Aaron into the same sin Thus Eve first sinned then Adam the Serpent prevailing with the weaker vessel And to be first

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus is implyed whereever these are said to have wrought any thing by faith for faith must have an object on which it must rest and what is that but the power of God who is Jesus Christ 1 Cor. 1.24 O that the Lord had wrought like conquests in our soules by that power But thanks be to God who giveth us believers in his mighty power the victory through our Lord Jesus Christ 1 Cor. 15.57 Caleb stilled the people before Moses Numb 13. v. 30. and said let us go up at once and possess it for we are well able to overcome it Caleb in these words whether by some inarticulate sound implyed in the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Latins by St or by some signe made with his hand as Acts 13.16 Obtain'd silence He encourageth the people to march against the Canaanites alleaging that they were well able to overcome the land But truly our Translators have almost spoyled Calebs military Oration by rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us go up at once What all at once Soft and fair Without doubt Caleb was more wise then to put the people already discomfited upon a sudden expedition Those words are more emphatical if rendred in their genuine and proper sense Ascendendo ascendamus by ascending let us ascend viz. gradatim pedetentìm not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not all at once not all together Some there are who conceive that the great work of salvation is wrought all at once So they say they are justified all in an instant whereas the command is he that is righteous let him be righteous still The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is righteous let him work righteousness still Rev. 22. v. 11. Revel 21.11 It s a gradual and successive work It is none of Gods way of destroying the spiritual enemies but by degrees so Exod. 23.29 30. And to lead men in successively by little and little as Jacob lead his sheep Gen. 33.14 Likewise in the following words it is a good encouragement that Caleb gives when he saith We are well able to overcome it though he saith not so only our Translators make him speak so Calebs words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praevalendo praevalebimus by prevailing we shall prevail Whereby he not only encourageth them averring that they are able to prevail but likewise instructs them and puts them in a way of so doing Let not him that believes make haste nor hope to do the work of the Lord all at once but let us learn of Caleb to make the experiments of our former victories encouragements to after enterprizes So by prevailing we shall prevail nor shall our labour be in vain in the Lord but he who hath begun a good work in us will finish it until the day of Jesus Christ But my servant Caleb Numb 14. v. 24. because he had another spirit with him and hath followed me fully him will I bring into the land whereinto he went and his seed shall possess it These words are to be understood as spoken by the Lord Christ as the Apostle applies the same history unto him Hebr. 3. and 4 where having compared Christ the Lord of the house with Moses Gods faithful servant in it wherefore saith he as the holy Ghost saith To day if ye will hear His that is Christs voice harden not your hearts as in the Provocation as in the day of Temptation in the Wilderness when your fathers tempted me that is Christ For so the same temptation is expresly applied unto Christ 1 Cor. 10.9 Neither let us tempt Christ as some of them also tempted And the Apostle having applyed part of Psal 95. to the same purpose he pursues the same argument Vnion with Christ mentioned Hebr. 3.6 Whose that is Christs house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end He then having quoted the words of that Psalm to his purpose v. 7. 11. he resumes the same argument warning them to take heed of an evil heart of unbelief in departing from the living God v. 12. and exhorting them to exhort one another daily lest they should be hardened by the deceitfulness of sin v. 13. This he enforceth by repeating the same blessed effect the union with and participation of Christ For saith he we are made partakers of Christ if we hold the beginning of our confidence stedfast unto the end whilest it is said To day if ye will hear his voice harden not your hearts as in the provocation for some when they had heard did provoke howbeit not all not Moses not Aaron not Joshua not Caleb Others indeed provoked the Lord and they shall not see it but my servant Caleb because he had another spirit with him and hath fulfilled after me him will I bring into the land whereinto he went and his seed shall possess it In which words we have these divine truths contained 1. Caleb was the Lords servant 2. Caleb had another spirit with him 3. Caleb fulfilled after the Lord. 4. Caleb went into the land 5. The Lord saith he would bring Caleb into the land whereinto he went 6. Calebs seed shall possess it 7. Because Caleb the Lords servant had another spirit and fulfilled after the Lord the Lord saith He will bring Caleb into the land whereinto he went and that his seed shall possess it 8. All those men who have seen my glory and my miracles which I did in Egypt and in the Wilderness and have tempted me now these ten times surely they shall not see the land which I sware unto their fathers neither shall any of them who provoked me see it But my servant Caleb c. 1. The Lord said of Caleb that he was his servant What Caleb was we read Numb 13. What is it to be the Lords servant Generally his servants ye are whom ye obey Rom. 6. And what is it to obey what else but pliably and willingly to submit ones own will to the fulfilling of anothers will 1. Obedience must be pliable and willing Esay 1.19 2. It must be to the command of another as such For if the natural bent of ones own will be to the same act which another commands without respect had to the command as such it is nulla vel minor either no obedience at all or less saith S. Gregory Because obedience properly respects the fulfilling not of our own but of anothers will For example Jer. 35.6 7. Had the sons of Rechab been naturally abstemious and loved no wine their obedience to their father had been either so much the less or indeed none at all When therefore the Lord faith of Caleb that he was his servant it is to be understood that he was obedient that is that he was willing and pliable to the fulfilling of the Lords will That we may the better understand this we must know that there is a

elsewhere and the Spirit of the Lord shall rest upon him the Spirit of wisdom and understanding the Spirit of counsel and might c. 2. This new spirit is said to have been with Caleb that is for his help so what we read Jos 1.17 The Lord thy God be with thee the Chald. Paraph. turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord thy God be in thy help to help with counsel so what we read 1 Kings 1.8 they were not with Adoniah the Chald. Paraphrast hath they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his counsel To help with might and strength so where Job saith I know this is with thee the LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou canst do all things Job 10.13 Thus the Lord promiseth to be for strength to them who turn the battle to the gate Esay 28.6 Whence we may take notice that 1. All men are acted by one spirit or other which is with them acts and leads them in their different wayes 2. All who walk toward the land of holiness are lead by Gods good spirit Psal 143.10 which either 1. initiates and enters us in Gods way as the spirit of bondage and fear Rom. 8 15. Or 2 the spirit of faith and power which goes and leads on towards the accomplishing and fulfilling of our journey 2 Cor. 4.13 And this is the spirit of power Or 3. the spirit of love 2 Tim. 1.7 which brings us home and is the perfection it self for he that dwelleth in love dwelleth in God 1 John 4.16 3. The Lord observeth by what spirit we are lead he took notice of the ten false and lying Spies how they were acted by the spirit of unbelief and disobedience Numb 14.22 He saw also that Jehoshua and Caleb were lead by another spirit All men may observe our outward motions actions words which because most men have learned that abominable Art of Seeming possibly may not proceed from a right principle For although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word anagrammatize one the other and the latter is interpreter of the former and Caleb saith I return'd word to Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josh 14. v. 7. according to what was with my heart Josh 14.7 whereby he gives a notation of his own name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caleb Secundum cor according to the heart and although out of the abundance of the heart the mouth speaketh yet our Lord who knowes the hearts of all men took notice that some who were evil yet spake good things Wherefore since the word that essential word Christ is quick or rather living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Vivus and powerful or rather operative Hebr. 4. v. 12 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sharper or more cutting rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then any two edged sword or above every two edged sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and piercing even to the dividing asunder of the soul and spirit the joynts and the marrowes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a discerner of the thoughts and intents of the heart neither is there any creature that is not manifest in his sight but all things are naked and opened unto the eyes of him with whom we have to do or rather concerning whom is our speech so the Vulg. Latin or unto whom is our account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O how needful is the Wisemans counsel Keep thy heart above all keeping Prov. 4.23 and that of the Prophet Take heed to your spirit Prov. 4. v. 23. Malach. 2.16 1. This justly reproves the timerous and cowardly spirit of many who pretend to that other and new spirit of Caleb as if they were called chosen and faithful Revel 17.14 yet yield themselves to be beaten and buffered by Satan and are overcome by every foolish and hurtful lust which fights against the soul Who boast as if they were Christians and were acted by the other the new spirit yet are indeed as yet under the spirit of fear and bondage Let such as these think sadly of what the Apostle saith Rom. 8. v. 9. If any man hath not the spirit of Christ he is none of his or rather this man is not h●s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Calebs example as justly reproves the proud and presumptuous spirit of those who in their own strength strength of imagination which they call faith go against the spiritual enemies like those Numb 14.40 45. or those Acts 19.13 16. and with like or worse success What an honourable testimony does the Lord give of Caleb here That he was his fervant that he had a anew another spirit And was it written for his sake alone that he was the Lords servant and that he had another a new spirit Is' t not worthy our holy ambition is it not a patern that may excite and raise our most industrious imitation How else were all things our examples O thou Israel of God! How great an honour is it to be a servant of the great God! The honour of the servant ariseth with his Lord. Such was theirs who being asked who they were return'd this answer we are the servants of the God of heaven and earth Ezra 5.11 How necessary is that other that new spirit without which Israel cannot prevail without which a Christian is not truly so called Rom. 8.9 We have as great need as Caleb had of another a new spirit Yea have we not more need since our enemies are spiritual and therefore more mighty Esay 31.3 Are not the inhabitants of the holy land who keep possession against us exceeding numerous and strong even manifold transgressions and mighty sins Are not their Cities walled and great even the strong holds of Satan the strong man that keeps his palace even strong imaginations or rather reasonings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 10. v. 5. Are not the sons of Anac there does not pride 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compass many like a chain Psal 73.6 That 's Anac And are there not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruling and reigning lusts Lords that rule over us Esay 26.13 Are there no Amalekites no glozing and flattering tongues which lick up the people they are the Amalekites that gainful shop-sin which makes London called Lick-penny that 's Amaleck that licks up and devours the people But come we to the following point wherein there is more difficulty The Lord saith of Caleb He fulfilled after me An harsh expression wherein somewhat must be supplyed For our better understanding of these words let us inquire what is here meant by fulfilling and how Caleb may be understood to fulfil after the Lord. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn He hath followed me fully So Tremellius Plenè secutus est me and he tells us in the margent that in the Hebrew it is implevit ire post me he hath fulfilled to go after so Pagnin and Munster in the text and Diodati Luther

us to fulfil all righteousness as S. Paul saith of the true Jehoshua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am able or strong to do all things through Christ who inwardly enableth me as was shewen before Phil. 4.13 4. Caleb had been in the land Caleb was one of the Spies who were to give testimony concerning the land It was therefore necessary that they should have been there Doth this concern Caleb alone that he went into the land or doth it concern us and others as well as Caleb Surely there is a spiritual land of peace and rest a better and heavenly countrey Hebr. 11.16 It is called the Lords land yea the Lord himself is so called Esay 33.21 That land which the meek inherit Matth. 5.5 In the New Testament this true land of peace and rest is understood by the everlasting life the promised inheritance salvation the kingdom of God and many the like As Caleb entred into this spiritual land so likewise do all believers Hebr. 4.3 We who have believed do enter into rest and the like v. 10. As Caleb and the other Spies entred and searched the holy land and brought report unto Moses even so the believers and obedient ones who have entred the spiritual land they report unto the Congregation what they have seen and heard 1 Pet. 1.10 11. Who ever is a spiritual Spy who makes report how good the holy land is its necessary that he have been there that he may speak upon his own knowledge as our Lord saith to N codemus John 3.11 Verily verily I say unto thee we speak what we do know and testifie what we have seen 1. This may justly give check to the over-forwardness of too hasty novices who speak much of the holy laud the heavenly countrey and the kingdom of God whereof they have no experience they were never there Qui non est expertus pauca recognoscit he that hath no experience knoweth little Ecclus 34.10 And therefore in reason he should speak but little A young man discoursing largely of the World abroad especially of the lesser Asia one present asked him whether he had ever been at Sigaeum a Town there which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it has the name from silence when he answered no I thought so quoth the other for there you might have learned to hold your peace concerning things whereof you have no knowledge O how many are there liable to this reproof who speak much out of their hear-say memory or reading who can say little or nothing out of their own experience 2. But much more are they to blame who had been in the holy land and had eaten of the fruit of it yea and brought of it unto the Congregation and gave testimony that it was a land flowing with milk and honey Numb 13.27 That it was a good land which the Lord our God doth give us Deut. 1.25 This was the common Veredict of the twelve men even of all the twelve Spies yet when the people believed not but rebelled against the Lord and murmured then ten of those Spies to humour and please the people brought up an evil report upon the land Numb 13.31 32 33. Deut. 1.26 27 28. Surely since all things befel that people as types 1 Cor. 10. v. 11. and were written for our admonition on whom the ends of the world are come there are some without doubt who in these times of the Gospel answer unto these types as the truth of them And therefore how much more are these false Spies to blame who have been in the holy land and tasted the gift Hebr. 6.4 5. that which is heavenly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have been made partakers of the holy Ghost and have tasted the good word of God and the powers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the age to come whereby was signified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time of the Messiah whereof he is the father Esay 9.6 Yet even these men to please the people or out of self-love to preserve a good report of themselves among the people as Oxthodox or pretious men they discourage or rather melt the hearts of men affirming Deut. 1. v. 28. that their enemies are too strong for them and that it is impossîble to overcome them 4. The Lord saith of Caleb I will bring him into the land whereinto he went Caleb must fight and by fighting must cut his way into the holy land yet the Lord saith I will bring Caleb into it The Lords promises exempt not men from their utmost endeavour to perform their duty Yea although the Lord adde his oath unto his promises that he will bring us into the holy land yet unless we be obedient and fulfil after him we shall not come into the land Deut. 8.1 All the Commandements which I command you this day shall ye observe and do that ye may go in and inherit the land The Lord hath made promise unto their fathers yea he hath sworn that he will give his people the land T is true yet this promise this oath supposeth our obedience yea it forcibly infers it Hebr. 6.12 Be not slothful but followers of them who through faith and patience inherit the promises What is the Apostles argument the Lords oath as it followes in the next words For when God made promise to Abraham because he could swear by no greater he sware by himself c. So S. Paul having assured the Corinthians that God would be their father and they should be his sons and daughters c. So far is it that his promise should secure us and make us negligent that indeed the Apostle useth these promises of God the more to excite us to our obedience having these promises dearly beloved let us cleanse our selves from all pollution of flesh and spirit and perfect holiness in the fear of God 2 Cor. 6.18 and 7.1 The Lord saith not that he will enforce or compel Caleb to enter into the land The word is of very large use which here and for the most part signifies to lead into The Lord compels not any man to be happy forceth no man to inherit his heavenly kingdom He leads Caleb into the land he drives him not No nor his seed Of whom the Lord saith 5. Calebs seed shall possess it Wherein we must inquire 1. Who are Calebs seed 2. What it is for Calebs seed to possess the land 1. The seed of Caleb are either his off-spring according ing to the flesh or according to the spirit 1. According to the flesh we read that Caleb had three sons Iru Elah who had also his son Kenaz and Naham 1 Chron. 4.15 and one daughter Achsah Josh 15.16 These were the seed of Caleb according to the flesh 2. What was the seed of Caleb according to the Spirit By the spiritual children and seed of men we understand such as are like them in their mindes wills dispositions actions wills or good wills Thus they are the seed of Abraham who walk

is their base fear and unbelief The Lord expects that men should reason à pari from like reason the most natural argument God hath wrought these signes and wonders for me therefore he is able to do the like and therefore he will do it because he bath promised so to do Thus valiant David argued 1 Sam. 17.37 God that delivered me out of the paw of the Lion and out of the paw of the bear he will deliver me out of the hand of this Philistine So S. Paul reasons I was delivered out of the mouth of the Lion And the Lord will deliver me from every evil work and will preserve me unto his heavenly kingdom 2 Tim. 2.17 18. And so he reasons in behalf of the Philippians Phil. 1. v. 6. being confident or having been perswaded of this very thing that he who hath begun a good work in you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perficiet will thorowly finish or perfect it until the day of Jesus Christ Phil. 1.6 The timerous and cowardly hearts of men will not suffer them to reason thus Therefore their base fear excludes them out of the holy land Revel 21.7 8. He that overcomes shall inherit all things and I will be to him a God and he shall be to me a son Revel 21. v. 7.8 But to the fearfull and unbelieving and abominated ones and murderers and whoremongers and sorcerers and idolaters and all lyars these have a portion but not in the holy land no but their part or portion is in the lake that burneth with fire and brimstone which is the second death How easily is the heart broken off from God by hope and trust in any creature St. Paul well knew this and therefore warnes Timothy charge them that are rich in this world that they be not high-minded nor trust in uncertaine riches or as in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in divitiarum incertitudine in the uncertainty of riches but in the living God 1 Tim. 6.17 If they trust in riches if they be joynd to them they are broken off from the living God They cannot serve God and Mammon And therefore David blaming such man saith he walketh in an image Surely they are disquieted in vain He heapeth up Psal 39.6.7 and knoweth not who shall gather them And now Lord what wait I for my hope it self is in thee Psal 39.6 7. Such an heart-breaker is sorrow Prov. 15.13 By sorrow of the heart the spirit is broken For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 7. v. 10. that sorrow that is according to God worketh repentance to salvation not to be repented of but the sorrow of the world worketh death 2 Cor. 7.10 It breakes the spirit off from the God of life But delight and pleasure in any seeming present good O how violently and suddenly it breakes off the heart from the chief good Unto such an one the Lord speaks in the judgment Psal 50.16 Psal 50. v. 16 17 18. 17 18. Thou hatest instruction disciplin or correction and hast cast my words behind thee How comes this to passe If thou sawest a thief what ever temptation comes to steal away the heart then thou consentedst or wert delighted or pleasedst thy selfe with him and thy portion is with the adulterers For the heart goes a whoring after the eyes Num. 15.38 and the lustfull man becomes patranti fractus ocello His lascivious eye breaks off his heart from the most holy God and melts it into weakness Reuben the beginning of Jacobs strength the excellency of dignity and excellency of power by this means becomes unstable and weak as water Gen. 49.3 4. Of this Apostasie the Lord complains Ezech. 6.9 I am broken with their whorish heart which hath departed from me O Israel Haec fierent si testiculi vena ulla paterni viveret in nobis Would these things be if the spring of holy life so vigorous in our holy Fathers Abraham Isaac and Jacob were derived unto us O Israel Thy God hath never broken his promise with thee he is the faithful God who keepeth covenant mercy with them that love him and keep his Commandements to a thousand generations Deut. 7.9 But thou hast broken promise and covenant with thy God many fourty dayes as this people in the Text did yea many of us more then fourty years Wherefore return O Israel unto the Lord thy God for we have fallen by our iniquity Hos 13.1 and may most justly expect a proportionable punishment for our sins who knowes how soon unless it be prevented by a proportionable humiliation and repentance As when Jonas had proclaimed from the Lord yet fourty dayes and Nineveh shall be destroyed Jonah 3.4 See what effect this wrought ver 5. The people of Nineveh believed God and proclaimed a fast and put on Sackcloth from the greatest of them even to the least of them Nor do I doubt if I may speak a word in season on this Quadragessima Sunday as it has been anciently called but we have altogether as reasonable grounds for a Quadragesimale Jejunium a fast of fourty dayes as the Ninivites had When ever it was or by whomsoever it was first instituted sure I am he wanted not a patern in the holy Scripture Our Lords example unto us is above all other who fasted fourty dayes and fourty nights Matth. 4.2 which was prefigured by Moses Exod. 34.28 and Elias 1 Kings 19.8 who appeared with him in his transfiguration Matth. 17.3 What if we produce a downright precept of Christ for Christians fasting Ye shall finde it recorded in three of the Evangelists Matthew 9.14 15. Mark 2.18 19 20. Luke 5.33 34 35. where the Disciples of John and of the Pharisees move this question to our Lord why do the Disciples of John and of the Pharisees fast but thy Disciples fast not Our Lord answers this question 1. Why for the present his Disciples could not fast They were children of the Bride-chamber and as yet the Bridegroom was with them therefore they could not fast 2. He gives command to his Disciples for after-time that they should fast and gives reason for it The dayes shall come when the Bridegroom shall be taken away from them and then shall they fast in those dayes We read no where that our Lord ever repealed or annulled this precept This precept therefore must stand firm at least while the reason of it stands firm Let us therefore inquire concerning the marriage between Christ and his Church and whether the heavenly Bridegroom be with us yea or no There were three special times observed in marriage not only among the Romans Lacedemonians and other nations but also among the Jewes 1. of espousing and betrothing when the stipulation and promise were mutually made between the Bridegroom and the Bride whence the names of sponsus and sponsa and our English word Wedding from the Dutch Medden to promise this time the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is the time of

errour of Balaam for reward and perished in the gain-saying of Kore Yea these Grand-fathers of iniquity as they served the Father of lies in their own respective generations so they were in after-times as it were revived and born again yea and in our times live again There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a regeneration of them who corrupt and infect the people as they formerly did They know the peoples humour well and the people theirs and so they claw one another Jer. 5. ult Of such also the Apostle speaks 2 Tim. 3.8 9. As Jannes and Jambres withstood Moses even so these resist the truth 2 Tim. 3. v. 8 9. men of corrupt minds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrupted according to the minde of no judgement concerning the faith But they shall not proceed very much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For their madness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be manifest unto all as that of theirs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also was By which words S. Paul shewes plainly that these who in the times wherein they are said to have lived and deceived the people the same should have their times again wherein they should deceive the people again For as David Elias and others have had their times in the flesh to teach the people and instruct them in the truth of God as also their times in the spirit Thus David in spirit must serve an after-generation Ezech. 34.23 and John the Baptist is Elias as he who came in the spirit of Elias Luke 1.17 So on the contrary Cain and Balaam and Korah and Dathan and Abiram and Jannes and Jambres have had their times in the flesh and must have their times in the Spirit also to serve him who deceives the nations And there is good reason for this circle and resolution 1. Satan is a lyar from the beginning and a great Apostate and he is the same he ever has been heretofore as subtil as malitious as operative and active according to the power permitted unto him read 2 Thess 2.8 9. Revel 13.11 12 13. 2. False Prophets and schismatical Teachers acted by this lying spirit flatter the people whom they call blessed Esay 3. v. 12. and so cause them tolerre and swallowed up the way of their narrow paths and seduce them into the broad way Thus the conspirators tell Moses and Aaron that all the congregation was holy and the Lord was among them Numb 16. v. 3. And the people is as easily brought into a good opinion of themselves as they are prone to revolt 3. God himself hereby tryes the people Deut. 13.3 and punisheth their leaders by putting a lying spirit in their mouthes 2 Thess 2. v. 10 11. 1 Kings 22 23. And the people because they received not the love of the truth that they may be saved even for that cause God sends them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the efficacy or operative power of errour that they should believe a lie c. 2 Thess 2.10 11. And this the Lord doth that the truth in these last times might answer to the types of the former For so Cain was a patern and father to all Apostates from God their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their guide and leader who made a broad way for all his followers to walk in For so ye read of the way of Cain Jude v. 11. And Balaam the oldness corrupter and devourer of the people as his name signifies he hath his followers even those who bring the people into bondage who devour them who take of them 2 Cor. 11.20 And Korah Dathan and Abiram have those of their issue who plead antiquity old customes of the Church and ancient Fathers to patronize and father their schisms heresies and errours But as the impiety of Korah was most notorious who withdrawing himself and betaking himself apart by his lewd example and seditious counsel won upon the Princes and the people so was the piety of the sons of Korah most notable with whom nor authority of the Princes nor example of the multitude nor the most endeering relation nor honour nor dignity nor seeming obligation of gratitude toward their parents could prevail so far as to make them sin against their God Nor was this piety toward their Father in heaven lost or unrequited For when their father upon earth with his name and family according to his earthly desires and designes was swallowed up of the earth their heavenly Father gave them a lasting name a name of renown which stands upon record in holy Scripture in eleven Psalms most of them consolatory bearing in their titles The sons of Korah for Samuel the Prophet and Heman the singer were of Korah's posterity 1 Chron. 6.33 A memorable example and powerful encouragement unto thee O thou Israel of God to call no man Father upon earth since one is our Father in heaven of whom the whole family in heaven and earth is named Ephes 3.15 Patrizate Be ye followers of God as his dear children depart from the tents of your wicked parents and touch nothing of theirs lest ye be consumed in all their sins Numb 16.26 Come out from among them and be ye separate saith the Lord and touch no unclean thing and I will receive you and will be a Father unto you and ye shall be my sons and daughters saith the Lord Almighty 2 Cor. 6.17 18. And behold the Rod of Aaron for the house of Levi was budded Numb 17. v. 8. and brought forth buds and bloomed blossoms and yielded Almonds The Lord in these words determins the difference between the Rebels of the Tribes of Levi and Reuben and the faithful and obedient of the house of Aaron Herein I except against the translation of three words 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they turnd a Rod. Which although in the latitude of the word it may so signifie yet in this place of Scripture the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot conveniently be so rendred but rather a staff such as the Princes of the people in their several Tribes were wont to carry as an Ensigne of their place and authority Numb 21.18 Which yet was not proper to the Princes of Israel but common also to the Governours of other nations as to the Moabites Jer. 48.17 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bear a Staff is put among the characters of a Magistrate saith Theophrastus So Homer speaks of a Magistrates staff Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now again the Grecian Judges bear it the staff in their hands as also they who have received lawes from Jupiter And the ancient custom of this nation is well known that the Lord Chamberlains and other great Officers of the kingdom have been wont to carry white staves the Ensignes and tokens of their high places of authority Beside the use of the Rod is for correction 1 Cor. 4.21 shall I come to you with a Rod or with the spirit of meekness But the staff is for supportation

Lord will not permit Israel to meddle with Edom the earthly man so far us to hurt him Deut. 2.4 5. For no man hath hated his own flesh but nourisheth it and cherisheth it even as also the Lord the Church Ephes 5.29 Yet Edom fears that Israel will hurt him as the Lord foretold Deut. 2.4 And therefore Edom saith Thou shalt not pass thorow me or into me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 20.18 The earthly man fears to be restrained of his liberty by the word of God Hereof Israel secures the earthly man v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantum non verbum only the word shall not be that is I will not trouble thee with the word And hard expression you l say but it s as hard what the Translators give if read without their supplements But fear is suspicious And therefore Edom will not trust Israel but comes forth to meet Israel with much people the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in populo gravi in or with an an heavie people Edom the earthly man is an heavie burden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard to be born Such are the ceremonies proper to the earthly man Matth. 23.4 Whereof S. Peter saith it is a yoke that neither their fathers nor they were able to bear He speaks of Circumcision Acts 15.10 For they who are circumcised are debtors to do the whole law Gal. 〈◊〉 But droop not despair not O Israel but proceed in thy journey toward the heavenly Canaan the true Jehoshua the true Jesus who is thy Leader he invites thee Come unto me all ye who labour and are heavie laden and I will give you rest all ye who are weary of the burden of the earthly man Edom and much more weary of the burden of sinful earthly man when Esau dwels in Seir that is the Devil Gen. 36.8 for so the Devils are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 17.7 Come unto me faith Jesus and I will refresh you taking off your burden by mortifying and killing the man of sin and correcting and chastising the earthly man and raising up the heavenly man in you who after God is created in righteousness and holiness of truth Mat. 11. v. 29 30. Take my yoke even the cross and patience upon you and learn of me that I am meek and lowly in heart and ye shall finde rest unto your souls For my yoke the cross and patience is sweet or good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Vulg. Lat. jugum meum suave and so the Syriac and my burden the burden of my law and doctrine is light unto those who by the Spirit of life are freed from the law of sin and death Rom. 8.2 Thus having born the image of the earthy we shall bear also the image of the heavenly Would God that were come to pass unto every one of our souls The people spake against God Numb 21. ver 5.6 and against Moses c. Our soul say they loatheth this light bread And the Lord sent fiery Serpents among the people It is the common fault of young travailers toward the holy land that when out of obedience to the voice of God they have left the flesh-pots of Egypt the delights and pleasures of sin they presently look for some refreshing some joy some consolation when contrary to their hopes they come into a desolate and disconsolate howling wilderness a for lorn estate which they complain of Numb 20.5 and call it an evil place The words are emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 20. v. 5. there 's an emphasis upon every word this this evil this place this very evil place And yet if all were quiet and they had no further trouble this estate were the more tolerable But now they meete with strong opposition from Arad the Canaanite 1. who makes war upon them who lead a way some of them captives Such is Arad the wild Ass the untamed and wild nature yet unsubdued in us which inclines or declines and bends us unto the earth and earthly things that 's the true Canaanite these figured out the motions of sin working in our members and warring against the law of our mind and bringing us into Captivitie to the law of sin Rom. 7.23 And who is there of us who has not had his time have not some of us yet our time of wildness and untamedness when we are ingaged in the like journey towards the holy Land For Ishmael the wild Ass among men Gen. 16. or the wilde Ass-man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is born before Isaac yea and he who is born after the flesh will persecute him who is born after the spirit and so it is now saith the Apostle Gal. 4.29 And there is no helpe for this untill Ishmael the wild Ass be cast out of dores ver 30. Arad also signifies a Dragon even that red Dragon called the Devill and Satan who like Arad here takes men captive at his 〈◊〉 ● Tim. 2.26 And who is there among us who may not complain that more or lesse he hath been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possessed in a sort and obedient unto him who worketh in the sons of disobedience Ephes 2.2 Who is there of us but is or hath been like that Demoniac who had his dwelling in the Toombs Mar. 5.2.3.4 who hath not sometime lived in dead workes What is now to be done for the taming of this wild Ass but to bring him unto Jesus Matth. 21.2 What is to be done for the freeing our selves from the captivity of Arad but to binde our selves with vowes and promises unto our God that if he will give Arad or whatever force of Arad holds us captive into our hands we will Anathematize and render it accursed which is the proper meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 21. v. 2 3. which Ours turn more generally to destroy When Israel hath atchived this noble exployt Edom the earthly man which must not be destroyed Deut. 2.5 may yet yea must be circumvented the earthly man of flesh and blood must be limited and the Israel of God must set bounds of moderation about him Num. 21.4 This is a long work and hard to be done Numb 21. v. 4. and therefore it s said that the soul of the people was much discouraged word for word The soule of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was shortned or straitned And why should so choyse a motaphore be waived and cast into the margent and a worse put in the Text the Transsators themselves turn the same word so Mich. 2.7 Is the spirit of the Lord straitened Besides there is good reason from the contrary passions of the soul whereof some contract and shorten it as fear and grief and the compounds of them whence Anxietas and Angustia and the like names of straitned and shortned affections Others dilate and enlarge the soule as love and joy whence Latitia joy saith Aquinas is quasi latitia largness And the Apostle

hand shall teach thee terrible things So the Tigurin Bible the French Italian and Spanish Bibles also Piscator and two of our old English translations have Ride upon the word of truth c. Thus we finde him riding on a white Horse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conquering and that he may conquer Revel 6. v. 2. Thus one victory armes him for another untill he conquer all our enemies He hath his bow even the zeal of the spirit for the salvation of men and his sharp arrowes Thine arrowes are sharpe the people fall under thee in the heart of the Kings enemies Even such are they who oppose him and his worke in their owne soules to their own salvation It is good counsell which the prophet gives us and let us all follow it Hos 6.1 Come and let us returne unto the Lord for he hath torn us and he will heal us he hath smitten us and he will bind us up 4. He shall destroy all the children of Sheth These words contain the Messiahs subduing of all his enemies Wherein we must inquire who are these children of Sheth and how we are to understand that the Lord shall destroy them As for the former of these OUr Translators persist in rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sons by Children as what is every where the Sons of Israel they render Children of Israel So here the Sons of Sheth they turn the Children of Sheth The truth is the old English Translators together with the French High and Low Dutch left them no better Copy to follow onely Ainsworth and one more English the Spanish and Italian and the Greek and all the Latin Translations have Sons of Sheth By the Sons of Sheth we must understand the Sons of Adam that is all the world all mankind so Vatablus so the Glosse of the French Bible For all man-kinde descended from Noah after the floud and consequently from Sheth for all Caines posteritie perished in the floud All the Sons of Sheth therefore are all men So the Cald Parah 2. What they render to destroy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Wall and is here of contrarie signification as to un-wall so Airsworth turns it Vastabit he shall lay wast so Hierom. Tyndal hath undermine Coverdale over-come Others otherwise but almost all come to this sense That Christ shall destroy all the Children of Sheth that is all mankind This sense hath been judged very inconvenient first in regard of all men because Christ himself saith That the Son of man is not come to destroymens lives but to save Luk. 9.56 Secondly And more specially in repect of his Church which shall never cease according to our Lords reasoning Thus saith the Lord that giveth the Sun for a light by day and the ordinances of the Moon and of the Stars for a light by night c. If these ordinances depart from before me saith the Lord then the seed of Israel shall also cease from being a nation before me for ever Thus saith the Lord If heaven above can be measured and the foundations of the earth searched out beneath I will also cast off all the seed of Israel for all that they have done saith the Lord. Upon such impossibilities in nature the Lord puts the destruction of his Church and people Amos 9. v. 8. Jer. 31.35 36 37. And Amos 9.8 he shewes who they are whom he will destroy Behold the eyes of the Lord are upon the sinful kingdom or rather on the kingdom of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regnum peccati upon the kingdom of sin to destroy it from off the face of the earth notwithstanding I will not utterly destroy the house of Jacob saith the Lord. Yea as for Sheth himself and his holy seed he was that great Patriarch and Father of the Church before the flood a man so eminently holy that he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a God among men saith Theodoret and his sons imitating their holy father are called the sons of God saith Chrysostom Gen. 6.2 And will the Lord destroy these or the genuin off-spring of these Mark Abrahams reasoning which the Lord consents unto Gen. 18.23.25 Wilt thou also destroy the righteous with the wicked That be far from thee from doing according to this thing that thou shouldest slay the righteous with the wicked and that the righteous should be as the wicked Gen. 18. v. 25. That be far from thee Shall not the Judge of all the Earth do judgement For the avoiding of this great inconvenience some have ●ound out another meaning of these words either understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheth appellatively or finding out another meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. By understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellatively and so it signifies those who are behinde or the hinder parts 1. Those who are behinde And so Balaam when he spake this prophesie he turned his face toward the wilderness that is toward Israel ver 1 2. And so the Moabites the Ammonites the Midianites and all the people of the East shall be understood by those behinde So Jeremy calls such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hindermost of the nations Jer. 50.12 And so it was true of these whom Israel the people of the Messiah in their times overcame Or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they understand such as besieged the people of Israel according to Psal 3. v. 6. Psal 3. v. 19. I will not be afraid of ten thousands of people who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have beset me round about So that what we have the sons of Sheth should be Filii obsidionis the sons of siege or such as lay siege unto Gods people Or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they understand the hinder parts as Jehoshuah commands the people to pursue their enemies Jos 10. v. 19. and to cut off the hindmost of them Josh 10.19 Decandetis i. e. caudam decidatis to cut off their tayles so Esay 9.14 15. and 20.4 The King of Assyria shall lead away the Egyptians prisoners and the Ethiopians captives yong and old Discoopertos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natibus where we have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellatively understood 2. They have found out other meanings of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Suidas Praedabitur pabulabitur he shall forrage plunder and lay waste but this upon the matter is all one with the former The Chald. Paraphrast hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominabitur he shall rule and the Samaritan version hath Exaltabit he shall exalt 1. Hence we may take notice how the Spirit of God in Scripture amuseth men and intangleth and perplexeth all their understandings insomuch as although they have the written word of God before them and the knowledge of Tongues and Arts and search and labour and toyl and do 〈◊〉 〈◊〉 〈◊〉 〈◊〉

that your generations may know that I made the sons of Israel to dwell in Booths when I brought them out from the land of Egypt I am the Lord your God ver 42 43. That the people might remember and consider their slavery in Egypt and their deliverance out of it Their penury and poverty in the Wilderness when they were houseless and harborless and their plenty and abundance in the land of Canaan when they dwelt in houses that they had not built And therefore the Law was commanded to be read every seventh year at that feast Deut. 31.10 that they might hear and learn and fear the Lord their God the author of all this good unto them and observe to do all the words of his Law And for that end after the ordaining of that Feast Levit. 23.43 is added I am the Lord your God Hence it is that the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some have conceived to be so turned because that Song was so called which the old Greek Stage-players sung at the end of their Comedies when they went off the Stage as Suidas and Pollux and others affirm Accordingly some conceive that the Greek Interpreters alluded to this custom of the Stage-players because when they ended the Feast of Tabernacles they returned to their houses with great joy But truly I am not easily perswaded that the Greek Interpreters would so much honour the Comedians and their profane Stage-customes as to transfer them unto the holy Scripture There is no doubt but the LXX gave this name to the Feast according to the divine institution of it as hath been shewen in memory of Israels coming forth of Egypt And for the same reason they gave the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exodus unto the second book of Moses wherein that great work of God is recorded and rendred the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a memorial of the peoples going out of Egypt Levit 23.16 Numb 29.35 Deut. 16.8 2 Chron. 7.9 Nehem. 8.18 as well knowing the will of the Lord that his people should remember the day when they came forth out of the land of Egypt all the dayes of their life Deut. 16.3 Hence we learn one main end of humane society the celebrating of solemn Assemblies for the worship and service of God in the great Congregation Such are all the solemn Feasts in Scripture As also for the management of civil affairs in order to a peaceable life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2.2 That which the Psalmist expresseth in like words Psal 110.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the comlinesses of holiness Psal 100. v. 3. 1 Tim. 2. v. 2. which our Translators express in all godliness and honesty Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turnd by honesty a word in our language of very large signification might more properly be rendred by comely gravity The Wiseman Prov. 8.6 brings in Wisdom saying I will speak of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellent things the LXX turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grave things that is as the Philosopher explaines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a decent deportment becoming all ranks and orders of men So that those Conventions of the people were either Ecclesiastical or civil And both had their times of restraint and their times of dimission For whereas all things in the Church ought to be done in decency and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to order 1 Cor. 14.40 1 Cor. 14. v. 40. We read that our Lord the Head of his Church is desired by the Disciples to let the multitude depart Mat. 14.15 as afterward he doth v. 22 23. and 15.29 And we read this practised by the Town Clerk or rather Sacred Scribe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Dr. Hammond well proves that he dismissed the Assembly Acts 19.35 Acts 19. v. 35. And this dismission proves a restraint in all lawful Assemblies Such were those of the Christians in the Apostles times Hebr. 10.25 James 2.2 and afterwards So Ignatius to Polycarpus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the Assemblies be more frequent In which dismission was practised and therefore a restraint supposed In the Greek Church after the Sermon the Deacon said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dismission to the people that is the people may depart And the like custom was in the Latin Church Hence is that known form of speech used by the Deacon after the Sermon to the Catechumeni those who were not yet initiated or entred into the divine mysteries but were yet in their rudiments to them it was said Ite missa est The Congregation is dismissed ye may go home These antient and now antiquated customes of the Church easily discover unto us what Dissolutae scopae what loose and confused companies our Church-congregations most-what are as being neither duely gathered and assembled together nor detained by any gentle and moderate restraint upon them nor decently dismissed All which might well become the people of the God of order and the comely body of Christ the head But at this day most men account it a great part of their Christian liberty to be disorderly and to do what they list So that our Church-Assemblies are like people some going others coming from the Market or like Bees alwayes some going in others out of the Hive But if we begin to speak of these disorders we shall never come to an end Come we rather to the spiritual meaning of these words For alas what honour is it unto God or what benefit is it unto the people that so many bodies of men are gathered together in one place or that they are retained and restrained there The Church of God is a communion of souls and spirits And this communion of souls and spirits must be with the God and Father of spirits who made us out souls Otherwise Nihil boni est in unitate nisi unitas sit in bono There is no good in unity unless unity be in goodness We must know therefore that there is a twofold Restraint 1. From sin and iniquity 2. A restraint unto God and his divine nature 1. The restraint from sin and iniquity is the restraint of the seventh day Deut. 16.8 Six dayes thou shalt eat unleavened bread and the seventh day shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a solemn Assembly or rather a restraint The feast of the Passover requires a purging out the leaven of malice and wickedness a keeping our selves from our own iniquity This must be done with unleavened bread even with the unleavened bread of sincerity and truth Ye perceive sincerity accompanies the first and lowest duty even the first passage out of Egypt So far are they out who call perfection which is the highest duty by the name of sincerity which is or accompanies the lowest and meanest 2. There is also a restraint a recollecting and calling home all our wandring thoughts our loose affections our unadvised words our rash actions a bringing them to due examinations a judgeing and

world that light of faith which precedes in our regress and return unto our God Deus lumen perfecit operibus suis 2. There follows Discrimen honestorum turpium that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Firmament dividing between those waters above and those waters beneath even that spirit of faith discerning whereby we know how to refuse the evil and choose the good to sever the spiritual and heavenly love from the carnal and earthly other wise the former as experience often proves would easily degenerate into the later Col. 2. v. 5. unless there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.5 A Firmament of faith and divine and spiritual wisdom to put difference between them 3. Thirdly there is a separation of the waters from the earth when the natural and sensual passions are gathered together and made subject to divine reason Then the minde free from sensual delights and other perturbations as the earth dryed from the waters must bring forth the Plants of Gods planting 4. Because the light must not be hid and put under a Bushel but on a Candlestick that may give light to all and shine before men two great lights the Sun to rule the day even the great light by which we see God the light In lumine tuo videbimus lucem and the less light to rule the night even humane wisdom to guide us in the affairs of this life which is but as the night in regard of the day light of Heaven The Stars are examples of the holy ones they who turn many to righteousness who shine as the Stars Dan. 12. to whom the children of Abraham are compared Gen. 1 5. 5. Moving creatures the motions and inspirations of Gods Spirit The gifts and graces of the holy Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charismata So one of the most ancient and pious Fathers understood that word By these we take the wings of a Dove and we flye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the face of the firmament by contemplation and elevation of the minde above all earthly things By these our soul escapes as a Bird out of the snare of the Fowler 6. Then the earth brings forth the living souls even such as live unto God and are conformed unto him with whom God is so delighted that he approves it is good and cooperates with us saying Let us make Man after our image even male and female the female the thoughts 2 Cor. 11. which receive the seed of God A facie tua concepimus Domine peperimus spiritum salutis the male when he works according to grace received Thus the man being perfected is fruitful and multiplies and brings forth fruit and fills the earth even the earthly man with the gifts of Gods grace so that the heart and the flesh rejoyce in the living God Thus he brings under the earth and subdues it and all the beasts Thus the man after his six dayes egress returns and comes to the seventh and so both meet in the Sabbath the true rest Esay 64.5 Thou meetest him that rejoyceth and worketh righteousness that remembers thee in thy wayes Behold the glorious patern propounded to our imitation even God himself God goes out of himself by six dayes or degrees and rests in the seventh and man goes out of himself by six dayes and he also rests in the seventh But whereas there are two things in rest considerable rest from something and rest in something this is the first rest even rest with Christ according to the flesh being armed with the same minde and dying to him The second rest is in Christ according to the Spirit even in the eighth day when we return again into God as our Lord saith John 16.28 I come forth from the Father and am come into the world again I leave the world and go to my Father For we are also come forth from the same Father Luke 3. ult Acts 17. into this troublesome world that we may return by the like six dayes and then finde our rest in God Blessed are the dead who die in the Lord even so saith the Spirit that they rest from their labours in Christ to whom they live who are dead unto the world and then arise with Christ unto a better life even the resurrection and the life of the eighth day I am come that they might have life and have it in more abundance 2. Hitherto we have considered these seven dayes preceding the eighth with reference to Gods creation and according to their mysterie let us now consider them more plainly and in reference to our duty And so we read of six legal dayes or lights of the Law which must fit and prepare us and lead us unto the seventh and eighth day I read them in a very pious Author who is called Hiel and stiled by Arias Montanus who himself was a great light of his age Christianae veritatis viventis testis cui nomen ipsa Christi virtus veritas Hiel indidit a witness of the Christian living truth to whom the power and truth of Christ gave the name Hiel The first six lights he names in this order 1. The Light 2. The Hearing 3. The Understanding 4. Confession 5. Obediencè 6. Delight and Pleasure in the law of God Which we may illustrate thus We have the two former Prov. 20.12 The seeming eye and the hearing ear the Lord hath made them both Leah is labour which brings forth Reuben the son of light and Simeon the hearing in the humanity Out of the mouth of the Lord comes understanding Prov. 2.6 or wisdom which is to fear the Lord and to depart from evil Job 28.28 Then follows confession of sin which we now forsake and finde mercy whence we take courage to be obedient unto righteousness Rom. 6.16 So that by frequency of obedient actions we attain to delight in the law of God according to the inward man Rom. 7.22 This is that they call a good will which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vigil Eve or preparation for the Sabbath day or rest from sin which is the dawning of the eighth day when the day-Star ariseth in our hearts 2 Pet. 1.19 O ye free-born Israelites Who desire the appearing of the last day the great day of the feast of Tabernacles let us finish our six dayes works and keep the seventh a holy Sabbath a restraint a rest from all our sins 2 Pet. 3. v. 11.12.18 and hasten the coming or presence of the eighth day the day of God in all holy conversations and godlinesses So shall the Day-Star arise in our hearts and the Son of God will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take up his Tabernacle with us To him be glory both now and to the day of eternity 2 Pet. 3.18 Deuteronomy These be the words which Moses spake unto all Israel on this side Jordan Deut. 1. ver 1 2. in the Wilderness in the Plain over against the Red Sea between Paran and Toph l and Laban and Hazeroth

their parents They are a part of them and therefore they fear all evil that may befal them as incident unto themselves 2. Of children the males commonly take up most of their parents affections Your sons because these carry their fathers name and propagate it unto posterity These build up their fathers house and family whence they have their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to build 3. Of children and males the little ones and of little ones the least takes up most of their parents cares the word is here in the singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parvulus your little one which is here rendred little ones So careful was Jacob for Joseph the yongest and afterward for little Benjamin 4. See from hence what is our Primitive estate the state of innocency the not knowing of good and evil otherwise then God knowes it the good as to love it and do it the evil as to hate it and avoid it Thus not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man is made So Solomon saith that God made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man upright and its evident it must be understood of man in general for it followes But they have found out many inventions Eccles 7.29 Yea how can man be said to be fallen man unless we first have stood 5. Take notice hence what is the fallen mans estate The knowledge of good and evil The knowledge of the good and holding it captive under the evil the disobedient knowledge of what is holy just and good The knowledge of the evil the obeying unrighteousness Rom. 2.8 6. Observe what good education of children there was among the people of God and that under evil parents All under twenty years are here called little ones and they retained their innocency so that they had not known good and evil Such a little one was Saul in the beginning of his reign innocent as a childe of one year old 1 Sam. 13.1 as the Paraphrast improves the Hebraism and the Lord tels Samuel and he saith to Saul when thou wert little in thine own eyes c. 1 Sam. 15.17 If evil fathers love their children care for them procure good for them how much more shall your heavenly Father give good things Matth. 7.11 Yea his holy Spirit Luke 11.13 unto his children who ask it of him 2. The Lord saith your little ones which ye said should be a prey and your sons which in that day had not known good and evil they shall go in thither and unto them will I give it and they shall possess it These words contain the Lords frustration and disappointment of the unbelieving and rebellious fathers fears and cares touching their little ones for whom their heavenly Father provides better The sins of evil parents shall not prejudice or hurt their children as to their entrance into the heavenly countrey Note hence the qualification of those who shall enter into the holy land even the little ones even they who have not known the good and the evil Such little ones not knowing good and evil we have been innocent simple without malice humble and obedient 1 Cor. 14.20 But when we grow up from this childehood we lose our innocency become subtil crafty malicious prowd disobedient and so we are excluded out of the holy land for none such inherit it 1 Cor. 6.9 10. The holy Spirit could as well have expressed it self in the plural and it had been more proper to this place had it intended only a literal meaning of these words Our Lord saith that our little one and our sons shall go in c. There is one in us and he a little one whom we know not Joh. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humble and lowly and little in his own eyes and the Teacher of littleness Matth. 11. whom we have esteemed stricken smitten of God and afflicted Esay 53. even exposed as a prey to the roaring Lion and such as are the sons born of the everlasting Father For what one man is he who shall chase a thousand Josh 23.10 Who when he ariseth scatters all his enemies Psal 68.1 He is the guide and Captain of all his little ones who know not good and evil This is that one who obtaines the prize and all his little ones through him 1 Cor. 9.24 Let us strive to enter into the promised land It s the same exhortation in the type and figure which our Lord Jesus gives to his Disciples under another metaphore when he exhorts us to strive to enter in at the strait gate We are estrang'd from the womb and turnd backward full and swollen big with the knowledge of good and evil 1 Cor. 8.1 2. And so we proceed and flatter our selves in our knowing knowledge and thereby justifie our selves when all this while we are more and more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alien'd from the life of God while we think our selves neer unto it yea partakers of it Thus the Cynic wittily reproved the Stoicks whom they laughed at because he walked backward in their School Ye jeer me saith he but think your selves wise who go backward in your life A tart retorsion and a true one And therefore there is a necessity of rav'ling all our partial work Our Lord assures us of this Matth. 18 v. 3. Matth. 18.3 Verily I say unto you except ye be converted or turn'd about and become as little children ye shall by no means enter into the kingdom of heaven Wherefore let us pray to the Lord that he will set that little one in the midst of us that we may be renewed in the spirit of our minde that we may put on the new man who is renewed in knowledge according to the image of him that created him that so we may become fools in this world that we may be wise that we may become little ones like that little one that we may know the good and the evil as God knowes it That we may so run so strive that we may obtain That we may enter into the holy land and receive the kingdom of heaven as little ones through the little one the heir of the kingdom Jesus Christ our Lord. NOHMATOMAXI'A OR The Conflict with Evil Thoughts SERMON XII Deuteronomie 2. ver 24. Rise ye up take your journey and pass over the river Arnon Behold I have given into thy hand Sihon the Amorite King of Heshbon and his land Begin to possess it and contend with him in battle THese words are part of a Military Oration whereby the Lord of hosts exhorts and stirs up Israel to engage themselves in war against Sihon King of Heshbon and thereto he encourageth them by a free gift of him and his land into their power Wherein we have 1. A forcible cohortation adhortation or manifold exhortation 2. A powerful inducement and motive perswading thereunto The exhortation is 1. Preparatory to the war Rise ye

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

belly for the sins of the belly nor our hands for violence nor our feet for a vagrant life nor was the Spirit implanted in us ut insidiarum fraudum iniquitatum cogitatorium fieret that it should be made a study of treacheries and of frauds and of iniquities So Tertullian de spectaculis cap. 2. Sihon is called here an Amorite and elsewhere also King of the Amorites An Amorite is Locutuleius a great Prater a bitter talker So that when Sihon is said to be an Amorite and King of the Amorites we understand that evil spirit which sweeps away extirpates and roots out of us all good and wholesom words Hence Amorite has the name and sets in their places all devouring words all words that may do hurt Psal 52.4 Hence we may learn part of that hard lesson which Coelo descendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came down from heaven Know thy self If heavenly thoughts if the precious thoughts of God lodge in us Psal 139.17 without doubt Gods Spirit acts and rules us And that Spirit will prompt us to speak good and wholesom words which convey grace to the hearer For then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the Indwelling Deity the Essential word of God takes up his residence and dwelling in us But if vain sinful and wicked thoughts dwell in men they declare plainly what Spirit rules and acts in them that Sihon the Amorite and King of Heshbon and King of the Amorites reigns in them And he suggests foolish vain sinful bitter words and sets the tongue on fire from Hell James 3. I well know how men are wont to excuse themselves that their hearts are good though their words be evil so saith that wanton Epigrammatist Lasciva est nobis pagina vita proba est Our book 's lascivious but our life is good It s impossible Words are a great part of our life according to which we shall be all justified or condemned Matth. 12.37 James 3. v. 11. That argument of S. James is unanswerable Jam. 3.11 Doth a Fountain send forth at the same hole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is sweet and that which is bitter If therefore as a Fountain casts forth her waters so foul-mouth'd men cast out their wickedness Jer. 6.7 there is no question to be made but Sihon the Amorite reignes in those souls the word of Belial dwels in them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living Word of God harbours not there There is no concord between Christ and Belial that is the Devil as the Syriac there turns it Satan 2 Cor. 6.15 2. Sihon also hath his land which is the land of Gilead but since Sihon was King of the Amorites and that land in his possession it was called the land of the Amorites Gilead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Acervus testimonii an heap of testimony or witnessing which figured the multitude of the divine witnesses the Prophets of the Lord and all believers who give testimony unto the truth and power of God the cloud of witnesses Hebr. 12.1 Hence was Elijah the Tisbite 1 Kings 17.1 Elijah the Tisbite that was of Gilead When Sihon is King of the Amorites all the heap of witnesses all the Prophets testimonies are made matter of talk All that men read all they hear all they meditate all they learn by reading hearing meditation it is to talk it out again And freely and openly to speak my fears I am perswaded that Gilead is yet in the Amorites hands I much fear that what the Lord tells his Prophet is verified and fulfilled of our times may I not say also of this place Ezech. 33.30 2. The Lord gives Sihon the Amorite King of Heshbon and his land into the hand of Israel But quo jure By what right does the Lord give these into the hand and power of Israel by a manifold right For although the Lord by reason of special covenant with Abraham and his seed vouchsafed to be styled the God of Abraham Isaac and Jacob and the God of Israel yet the Lord had made a covenant also more general with Noah and his seed after the flood and consequently with all nations descending from them Gen. 9.10 11. So that not only by right of creation and preservation which is creation continued and by right of redemption from the flood whereby he redeemed them from death but also by right of covenant yea jure forisfactionis by right also of forfeiture by breach of covenant all became obnoxious and liable unto the just judgement of God so that by a manifold right he might dispose of them and theirs their persons and estates as here of Sihon and his land Mysticè 1. Observe O thou Israel of God how potent and subtil how malitious enemies thou hast even after thou hast past over the river Arnon The spiritual childe meets with some opposition the flesh lusts against the spirit this was figured by Esek Contention which Isaac first met withal But when that 's overcome greater enmity ariseth that 's Sitnah the strength of Satanical hatred Both must be subdued before Isaac comes to Rehoboth the latitude of freedom Gen. 26.20 21 22. The Ephesians had conquered the former and were now in conflict with the later to whom S. Paul saith we wrestle not with flesh and blood such as the Galatians as yet little children Gal. 4.19 had to fight withal Gal. 5.17 but against Principalities against Powers against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worldly rulers of the darkness of this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I render against the spiritualities of wickedness in heavenly things Ephes 6.12 Ephes 6. v. 12. That is saith Aquinas the very power and strength of wickedness Such enemies as David complaines of Psal 56.2 They who envie me have swallowed me up all the day Psal 56. v. 12. For many fight against me from on high so the LXX and Tremellius Prowdly or arrogantly so Piscator and Coverdale although David may be understood to direct his complaint unto God by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here so Psal 92.8 Mich. 6.6 2. Note hence O Israel how great a strength is imparted unto thee by thy God even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hyperbolical or exceeding greatness of his power to us-ward who believe Ephes 1.19 3. Hence its evident that one spirit does not act in all men for if Sihon King of Heshbon extirpate and root out the good thoughts out of the heart and implant evil thoughts in their room and the Israel of God hath a spirit of power from the God of life to destroy Sihon and root out all the evil thoughts out of the heart and implant good thoughts there surely these divided opposite contrary acts cannot proceed from one and the same spirit It s our Lords argument That Satan cannot cast out Satan but the finger and Spirit of God it is which is contrary to Satans spirit which casts

and complain that they have no grace no strength to go on in their spiritual journey the Apostle supposeth that they had strength Gal. 5. v. 7. and therefore he reproves them for not using it Ye did run well saith he who hindred you that ye should not obey the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie to hinder but caedo percutio pulso to cut to strike to beat or drive back and so by consequence impedire to hinder as Pagnin turnd it but Arias Montanus corrects it and renders it intercidit We may render it who hath stricken you or driven you back which is proper to the case of the Galatians who were driven back from the Spirit to the flesh from the grace of the Gospel to the works of the Law from their son-ship in Christ to a voluntary bondage under the elements of the world So So that they who pretend they want grace and strength and say they would go on if God would give them grace they lay the whole blame of their negligence and improficiency upon God himself whereas indeed they themselves alone are in the fault 3. But more sharply are they to be reproved who begin well but end ill The Apostle reproved this Apostasie in the Galatians Gal. 3.3 Are ye so foolish that having begun in the Spirit Gal. 3. v. 3. are ye now made perfect in the flesh or rather according to the original Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are ye so void of spiritual understanding so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies which our Translators turn foolish as I shall hereafter shew if the Lord will that having begun in the Spirit ye are now made perfect in the flesh By the flesh is to be understood the carnal commandement as that of circumcision which engageth to keep the whole Law Gal. 5.3 Hebr. 7.16 and 9.10 But we may enlarge this Reproof and extend it unto those who have begun in that spirit whereby we mortifie the deeds of the body Rom. 8.13 and go about to be perfect in the corrupt sinful flesh Such are they who having entred and made good progress in the narrow way of mortification become weary of it and return to their vomit of made holiness which they had cast up with the Dog and reject the true holy things and with the Swine they tread under their feet the precious Pearl Matthew 13.46 and return to their wallowing in the mire of sensuality 2 Pet. 2.22 So the precise ignorant and bloody zeal and the brutish sensual and voluptuous life are accurately distinguished in the vulgar Latin Matth. 7.6 Be we exhorted to begin our journey T is high time with all of us Via longa vita brevis The way is long and we have but a short life allowed us wherein to finish it But Dimidium facti qui bene caepit habet Who well begins he has done half his work It s true the beginnings of every good work are difficult and hard Haec dum incipias gravia sunt dumque ignores ubi cognôris facilia saith the Poet of a less weighty business Wherefore let us break thorow all difficulties and possess the land before us That 's the next exhortation 2. Possess The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie all manner of possession but more properly to possess heir-like that is to inherit which is the proper act of an heir 1. But how can the people of Israel possess heir-like the land of the Amorites The Land is the Lords Levit. 25. He hath spied it out for Israel Ezech. 20.6 who is the Lords first-born Exod. 4.22 Israel is my son my first-born and so the Lords Heir But 2. How can Israel be commanded to possess heir-like that land whereof he hath as yet no possession at all Israel was not yet passed over the river of Arnon which was the border of the Amorites By possessing Israel comes to possess Israel by inheriting comes to inherit The Lords command is so to be understood as he himself speaks Deut. 2. v. 31. v. 31. of this Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where again our Translators obscure the Text and render it begin to possess that thou mayest inherit his land The words sound thus Begin inherit that thou mayest inherit his land As we begin so we possess we stay not upon the finishing of the whole work before we possess So far forth as we die unto sin so far forth we live unto God As much as we put off of the old man so much of the new man we put on This is a great encouragement unto all yong travailers in Gods way so far as they have gone 't is all their own So the Lord tels Jehoshuah every place that the sole of your foot shall tread upon that have I given unto you Jos 1.3 So Israel takes possession For Abraham heir of the world was called to Gods foot Esay 41.2 and so God gave him possession And no otherwise can the children of Abraham hope to inherit the land then by walking in the steps of A. brahams faith and obedience Rom. 4.12 13. And they must fight for all they shall possess So it followes 3. Contend with him in battle The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here turnd Contend properly signifies Miscemini be ye mingled so Arias Montanus turns it and Ainsworth Medle with him Yea and our Translators so render the same word v. 5. of this Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 medle not with them how ever their mindes changed in turning the same word here To mingle is to make a medley The word also signifies to ruminate or chew the cud The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred here Battle were better turnd War For how ever the word signifie both yet war and battle differ as Bellum and Praelium bellum war imports hostility and hostile disaffection of enemies one against another although there may be truces and cessations à praelio from actual battle and fighting but the war lasts while the hostility and enmity lasts and till a peace be made or one of the parties destroyed And such was the hostility between the Greeks and Trojans the Romans and Carthaginians and such was the war between Israel and the Amalekites Exod. 17.16 and between Israel and Sihon and the Amorites here The reason of this war 1. It s Gods cause He puts the enmity between the Woman and the Serpent and their respective seeds Gen. 3. 2. Our right God hath given Sihon the Amorite King of Heshbon and his land into our hand and power 3. There is necessity of such a meanes for the recovery of our right 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 war here used is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cat or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread or what is eaten Which imports to us that war is an eater a waster a consumer and that on both sides The sword devours or eats one as well as another 1 Sam. 11.25 even

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

and to themselves Hos 12.4 He found him in Bethel and there he spake with Us saith Hosea many ages afterward However this be true and satisfactory yet are there inward and spiritual words and an inward sight of them What other words are they whereof the Psalmist Psal 19. and the Apostle speak Rom. 10.18 Have they not heard Yea verily Their sound went into all the earth and their words into the ends of the world 1. Hence it followes that Gods words are visible words S. John saith as before That which was from the beginning which we have heard which we have seen with our eyes which we have looked upon and our hands have handled of the word of life And again v. 3. That which we have seen and heard declare we unto you The Word of life was visible unto S. John and his fellow Apostles For howsoever some men may satisfie themselves and others with saying that S. John here speaks of the dayes of Christs flesh when the Apostles saw and heard him surely the same may as well be said of those who apprehended him smote him crucified him For these saw him heard him handled him and that roughly Besides the humanity and flesh of Christ is no where called the Word but the Word is said to be made flesh and to dwell in us John 1.14 Adde hereunto that what S. John saw heard and handled was from the beginning 1 John 1.1 Whereas the flesh of Christ was not from the beginning but in time and the fulness of time Gal. 4. There are inward and spiritual senses whereby the man of God sees and hears savors tastes and handles the words of God Such senses there must be because there is an inward man of the heart which must not want his due powers and faculties For since his words are spirit and life John 6. how can they be otherwise perceived then by spiritual senses according to the Apostles reasoning 1 Cor. 2.14 The natural animalish or souly man perceiveth not the things of the Spirit of God for they are foolishness unto him Hebr. 5. v. 14. and he cannot know them because they are spiritually discerned And therefore the perfect men have their senses exercised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the discerning of both good evil Heb. 5.14 The words of God are sure firm and certainly true as being demonstrable and that by the most principal demonstration even from the evidence of sense The words which thine eyes have seen For although the words of God are conveyed by hearing whereby faith cometh Rom. 10.17 Yet the most certain sense is that of seeing according to that well-known and approved speech of the Poet Tardiùs irritant animos demissa per aures Quàm quae sunt oculis commissa fidelibus Things heard more slowly move the minde then they Which are committed to faithful eyes Hence proceeds the tactual approbative and experimental knowledge of the divine words So that unto such experienced men we may appeal Do you not see this truth do you not handle with your hands this word of life do you not taste that the Lord is gratious 1 Pet. 2.3 This is the most certain knowledge and most beneficial attainment of the living Word of God when we relish savor handle see and taste it when we have our share of what we know Thus according to the old Etymologist Sapientia est sapida scientia Wisdom is a savory knowledge of divine things I shall end this point with the Apostles prayer for his Philippians For this I pray Phil. 1. v. 9. that your love may abound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in acknowledgement and all or every sense Phil. 1.9 2. Only take heed to thy self and keep thy soul diligently In which words we must inquire 1. What this self is 2. What the taking heed and keeping of thy self is and 3. What it is only and diligently so to do 1. Moses explaines thy self by thy soul and thy soul by thy heart For so no doubt Animus cujusque is est quisque every mans soul and minde is himself and is very frequently so used in Scripture as I have heretofore shewen Thus what S. Luke 9.5 cals himself S. Matth. 16.26 cals his soul And the soul is here explained by the heart for although the heart sometime be specially taken for the affective part of the soul Phil. 1. v. 9. and is so distinguished from the minde Matth. 22.37 Yet most-what it s understood more generally of all the parts of the soul and the whole inward man so what is called the heart Matth. 15.19 is what is within Mark 7.21 This is thy self here understood when Moses saith Take heed to thy self The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turnd take heed is passive and properly signifies Be thou observed or kept and it is the Passive of the same Verb following howbeit the force and use of it is reciprocal and reflex as Deut. 2.4.23.10 Josh 23.11 Mal. 2.15 The LXX render this word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heed which is elliptical and defective in regard of the sense For it signifies no more then adhibere to apply and lay to as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to apply the minde the understanding the thoughts the heart the memory as we say adhibere applicare adjicere advertere animum to apply ones minde to something This we often meet withal in Scripture Esay 42.25 he laid it not to heart and 47.7 and 57.11 Ezech. 40.4 Set thine heart upon all that I shall shew thee Dan. 10.12 Thou didst set thine heart to understand This is done when we fix our wandring thoughts and desires by meditation and laying them up in our memory and reserving them for life and practice As for the manner measure and degree of keeping it s two wayes expressed in the text 1. Only 2. Diligently 1. Only excludes all other keeping and care of any thing else to be kept except thy self thy heart thy soul at least comparatively so that the keeping of thy self thine heart thy soul is either sufficient of it self in lieu of all other duties or to be preferred before and above all other To which is also added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which they render diligently which imports two things 1. Not only care whence Hierom turns it Solicitè carefully and the Orator defines care Aegritudinem animi cum cogitatione a pensiveness of minde with taking thought 2. It implies also strength to be used that thereby we may prove and improve our care whence it s rendred by Valdè which is Validè strongly mightily The Wiseman exhorting to the same duty keep thy heart saith he with all diligence which is better rendred in the margent Prov. 4. v. 23. keep thy heart above all keeping which answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a note of comparison so that the Wiseman requires a great degree of keeping the heart above all other keeping And

considered who confine the eternal Deity of the Son of God unto his temporal dispensation and manifestation in the flesh Surely they would judge otherwise if they remembred that the Father hath never been without his Son the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word which hath spoken all things from the Father and the infinite works which he hath wrought whereof S. John speaks John 21.25 2. These same words shall be in thine heart or rather upon thine heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Arias Montanus Munster and the Spanish Translation Martin Luther and two Low Duch Translations express this phrase by Nemen ter herten which Coverdale turns take them to heart The words may be considered as a precept and so Piscator explains In corde erunt by Sunto in corde let them be in your heart and Castellio turns them imperatively In corde habetote have ye them in your heart And they have good reason so to render them from the parallel place Deut. 11.18 Deut. 11. v. 18. Ye shall put or put ye these my words upon your heart and upon your soul Howbeit because these same words are so beneficial unto us nor can we our selves of our selves put them upon our own hearts and because the Lord hath said I will put my Law or Lawes in their inward parts or minde and I will write it or them upon their hearts Jer. 31.33 Hebr. 8.10 I doubt not to call these same words a promise also They are a precept which puts us upon our utmost endeavour to be obedient and to use all meanes for the effecting of it And they are a promise importing thus much that when we have done our utmost endeavour we we have done all we have done and God himself also does what he does out of grace when he puts these same words in or upon our hearts So that the parts of that distinction that Ronum is either officii or praemii good is is either of duty or of reward may coincidere meet in one and the same sentence as here they do We have a phrase among us that such or such a thing is upon our spirits when we say so our meaning is that we have actual and present thoughts of it And so these same words are to be understood here to be upon our hearts and upon our Spirits when we actually think of them have them present in our mindes wills and affections and are in a readiness to do them It we inquire into the reason why these same words must be in or upon our hearts we shall finde them exceedingly necessary and behoofull for us For indeed through our fall we have a dark heart and blinde eyes Yee were darkness Ephes 5. and he that walketh in darkness knoweth not whither he goeth Joh. 12.35 And therefore there is great need of the pure and holy commandement of the Lord which is a Lamp and the law a light Prov. 6.23 Which is inlightning the eyes Psal 19.8 2. And whereas the heart and soule has gon a stray and lost it self the law of the Lord is perfect converting or restoring the soul 3. And whereas the heart is defiled and who can say for he is a very rare man who can say my heart is clean these same words bring with them the fear of God Exod. 20.20 Which is clean Psal 19. and cleanseth the heart Ephes 5.26 and perfects the holyness and purity of it 2 Cor. 7.1 4. And whereas there is a kinde of Acidia as it 's called in the School a deadness and laziness in regard of our cold affections unto any spiritual good these same words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiery words such as come out of the fire tryed and proved Deut. 4.33 And therefore they are called a fiery law Deut. 33.2 Even the law of the spirit which is as fire Rom. 8.2 These same fiery words enflame the heart and make it zealous and ready to every good work 5. And least the heart should be transported with an heady zeal without a guide which is a kind of wild fire or Ignis fatuus these same words regulate our zeal Gal. 4.18 They stere the course of our whole life and therefore they are said to be our life Prov. 3.22 6. And as the naturall heart is seated as a King in the midst of the body So these same words sit in the heart and rule it with divine wisdom and make it a wise and understanding heart These same words satisfy the soul which is commonly taken for the desire And because the affections are seated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the irrational part of the soul these same words quiet the tumultuous perturbations and passions of the heart So that when the affections begin to mutany the love and peace of God empires all differences according to Col. 3.15 But touching these same words in or upon the heart I spake somewhat on Deut. 4.9 Come we now to the transmitting of these same words unto posterity And that 's the third divine sentence 3. These same words which I am commanding thee this day shall be in or upon thine heart and thou shalt teach them diligently unto thy children I turn them rather thou shalt whet them upon thy sons For why should we loose so elegant a metaphore chosen by the spirit of God For although to whet be diligently to teach as the phrase is explained Deut. 11.19 yet is it not the native signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here is used which R. Solomon interprets by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sharpen or whet And so Luther and Piscator and one low Dutch translation Tremellius also turns it acutè ingeres thou shalt sharply put into and one of our old English Munster recensebis Pagnin turns the word repetes so the Spanish and the French thou shalt recite them Castellio inculcatote and the Tigurin Bible hath the same word Two things are to be inquired into 1. what these children are which indeed are to be turned sons 2. What it is to whet 1. By sons whether natural or spiritual we are to understand such as are to be begotten unto God by the immortal seed of the word such are disciples Thus R. Solomon interprets them the sons of the Prophets And so John Baptist had his sons thus Simon is called the son of Jonah Josh 1.42 Jonah is the Syriack contraction of Johanna as may appear from hence that whereas our Lord had called Peter Simon son of Jonah he calls him thrice without contraction Simon son of John so St. Hierom Joh. 21.15 16 17. Simon fili Johannis And accordingly Nonnus in his paraphrase hath those words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simon thou son of John father divine The ministers of God are fathers unto those whom they beget unto God and Christ thus St. Paul calls the Corinthians his sons 1 Cor. 4.14 as my beloved sons I warn you For though ye have ten thousand instructors in Christ yet ye have not many

so much the more it may love him For God in himself is an infinite good without any defect and the soul was made according to his image and for this end to know and love him and till it so do it rambles and wanders about the creatures and is never satisfied Fecisti nos Domine propter te irrequietum est cor nostrum donec pervenerit ad te Lord thou hast made us for thy self And our heart is unquiet until it come unto Thee 1. All that Commandement to love the Lord our God with all our heart with all our soul and all our minde is a most excellent Commandement This appears from a double Emphasis upon it in the text if thou shalt keep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even all that Commandement And therefore whereas the Jews had four Sections of the Law in more religious observation 1. Exod. 13.3 touching their coming forth of the land of Egypt 2. Verse 11. 16. concerning the destruction of the first-born 3. Deut. 6.4 9. touching the property and service of God 4. Deut. 11.13 concerning the former and the later rain That which the first recited of all these four parts of the Law was this Commandement touching the love of the Lord our God This they first recited every morning and every evening and thence it is most worthy of our morning and evening meditation And therefore the Apostle having treated of spiritual gifts 1 Cor. 12.1 30. Be zealous of the best gifts saith he yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shew you a way secundùm excellentiam 1 Cor. 12. v. 31. a way according to excellency a most excellent way But what that is Stephen Langton who divided the holy Scripture into Chapters rendred obscure by dividing the Apostles testimony of that exultent way from that excellent way it self in the following Chapt. This is that which holy David intended Psal 119. v. 96. Psal 119.96 I have seen an end of all perfection thine exceeding broad Commiandement The Text is corrupted by the Translation There is no But no diversity at all but the later part explains the former This is the end of the Commandement The end or perfection of the Commandement is love out of a pure heart and a good conscience and faith unfeigned 1 Tim. 1.5 This is that perfect bond Col. 3. 2. The Lord so speaks to all Israel as to one man If thou keep all this Commandement to do it to love the Lord thy God the Lord requires obedience unto this Commandement of all and of every man 3. To keep all this one Commandement is virtually and radically to keep all the Commandements So much the Lord implyes in the body of the Decalogue Exod. 20.6 they that love me and keep my Commandements Yea S. John tels us that this is the love of God that we keep his Commandements 1 John 5.3 4. Note hence the integrity of Gods will and Commandement requiring a like intire obedience of us But whereas Bonus actus ex integra causa malus ex quolibet defectu every good act requires integrity of causes and circumstances all good but an act is rendred evil by any one defect of these hence it is that man having lost his integrity and fallen into manifold sins and strayings from his God there was a necessity of a manifold Law to follow the man and search him out in his manifold aberrations and wandrings According to which we may understand the Prophet Hos 8.12 I have written to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos 8. v. 12. which our Translators turn the great things Arias Montanus Praecipua the chief things Pagnin Honorabilia the honourable things which may as well be rendred the multitude of my Law Whence we may justly reprove a wicked generation of men who being exhorted to keep the Commandement to this end to do it they limit the will of the Holy One of Israel And whereas the Lord commands us to keep all that Commandement to love him with all our heart minde soul and strength they love him with their minde only They flatter themselves into a false conceit that they are in S. Pauls condition where he saith I my self with my minde serve the Law of God but with my flesh the Law of Sin Yea whether with their minde they serve the Law of God as S. Paul did it may be very much doubted For the Apostle saith of himself or of one in that state The good that I will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I do not but the evil which I will not that I do And I finde therefore a law that evil lies neer me being willing to do good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diverse other places in that Rom. 7. The words ye perceive are turnd as if the Apostle spake here of a velleity or half-will the good that I would the evil that I would not There 's no such matter the Apostle speaks of a compleat and full will and that which hath no hindrance from it self the good that I will the evil which I will not This man he has a will compleat and ready to do what good he wills and to depart from the evil which he wills not Yea I delight saith he in the Law of God according to the inward man and whereas he hath such a good will to the good and so delights in it and so hates the evil to do that evil its captivity its misery its death it s a body of death unto him And therefore he complaines Wretched man that I am who shall deliver me from the body of this death And he hath answer according to the antient reading of S. Ambrose Origen S. Hierom S. Augustin and others and the present Vulg. Latin Gratia Dei per Dominum Iesum Christum the grace of God through Jesus Christ our Lord. And by that grace he is made free from the Law of sin and death by the Law of the spirit of life Is it thus with this perverse and sinful generation who pretend a minde and good will to serve the Law of God Does not their life declare them Does not their practice plainly speak what their minde and will is Does not the shew of their countenance testifie against them or rather as it is in the Hebrew does not the acknowledgement of their faces answer against them Do they not declare their sin like Sodom they hide it not Wo unto their soul for they have requited evil unto themselves Be we exhorted O Israel to keep and do all this Commandement to love the Lord our God with all our heart soul minde and strength Let us not hearken to that objection of unbelieving and lazy men which hath more of will then reason in it that this Commandement is impossible This opinion hath gotten ground in the mindes of men partly from the authority of one of the Antients partly from an inbred lightlesness in the most of us of whom it may be truly said that Quae nolumus

Schoolmaster Gal. 3.24 Meantime he who is just let him be just still There are degrees of Justice and righteousness as hath been shewen And let us know that it becomes us to fulfil all righteousness Matth. 3.15 And let us pray for that Just and Perfect One who works all our works in us Esay 26. that as he hath begun a good work in us so that he will throughly perfect it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until the day of Jesus Christ Phil. 1.6 Even so come Lord Jesus Revel 22.20 Contrary Principles Mutual impediments SER. 19. SERMON XIX Gal. 5. ver 17. The flesh lusteth against the spirit and the spirit lusteth against the flesh and these are contrary one to the other so that ye cannot do the things that ye would THere are in the holy Scriptures many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as S. Peter said were in his Brother Pauls Epistles things bard to be understood Which difficulty may arise as from other causes so more especially from 1. Either somewhat in the Scripture it self 2. Or from some defect in us As for the Scripture it self it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3.16 of divine inspiration and dictated unto the Pen-men of it by the holy Ghost and therefore while yet we are in the fall there must be a great disproportion between it and us This obscurity is much encreased by mistakes and oversights in translation as also by imposing upon the Scriptures false glosses and mis-interpretations as the Philistines stopt the Wells Gen. 26. so that men cannot as otherwise they might with joy draw water of life out of the Wells of Salvation 2. The difficulty may proceed from some defect in us as being yet unconverted and averse from God and his wayes according to that of Dan. 9.13 We have not turned from our iniquities that we might understand the truth And therefore S. Paul was sent to open mens eyes to turn them from darkness to light c. Acts 26.18 And for this purpose it is a good old prayer I know no new one better and it may be ours for advance of our present business Lighten our darkness we beseech thee O Lord The Text in the Greek speaks thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators render as I have showen how truly we shall then understand when we finde how unsuitable this Translation is to the will of God revealed in his Word Obedience is that Mother-grace Genetrix omnium virtutum as Hierom calls it that which brings forth all other vertues that which sets the eye to see the ear to hear the heart to think the memory to record the mouth to speak the foot to walk the hand to work the whole man to do that and only that which is conformable to the will of God When such holy desires arise in the heart from the Spirit of God then a contrary desire ariseth also from the flesh according to what the Apostle saith Rom. 7.21 When I will doe good evill is present with me And my Text among diverse other perverted Scriptures is wont to be alleadged against obedience unto the will of God so that this Mother-grace cannot bring forth the fruites of the spirit because the children are come to the birth and there is no strength to bring forth Before we come to the particular handling of these words let us analyse them or as much of them as will make up a compleate sense and thereby we shall see what the words so read in our last Translation will amount unto The Apostle having propounded the law of neighbourly love ver 14. which they transgressed ver 15. The Apostle ver 16. propounds an expedient for removal of it an exhortation to walk in the spirit which exhortation he enforces by this motive If ye walk in the spirit ye shall not fullfill the lusts of the flesh This consequence he proves from the nature of Adverse contraries which naturally expell one the other For ver 17. the flesh lusts against the spirit and the spirit lusts against the flesh and these are contrary the one to the other The effect of these contraries fighting one with the other is here concluded according to this translation a downright contradiction to what the Apostle before had exhorted unto He exhorted them to walk in the spirit and told them that so doing they should not fullfill the lusts of the flesh Which spirit and flesh so contending it comes to pass that ye cannot do the things which ye would that is ye would walk in the spirit that ye might not fullfill the lusts of the flesh but this ye cannot do Which yet he had exhorted them unto in the words before Nor will the marginal reading fulfill not help this For whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be part of the exhortation fulfill not or a motive thereunto ye shall not fulfill the conclusion will be the same The absurdity of this reasoning will appear if ye shall conceive a Commander in the war to lead up his men and exhort them to be valiant and take a Fort and promise them a great reward if they take it as Caleb promised that he who should subdue Kiriath-Sepher and take it to him he would give Achsah his daughter to wife Josh 15.16 Yea suppose that this Commander should adde threatnings even death it self in case this Fort were not taken by them according to that if ye walk after the flesh ye shall die Rom. 8.13 Yet now suppose that this Commander after all this exhortation and motives should in the winding up of his speach say expreslly This Fort is impregnable it 's impossible to win it ye cannot take it Truly a man would think such a Commander little other then a Fool and his Soldiers no wiser if they should storm the Fort and hope to carry it upon no better reasons than these are Yet indeed the case is the same if not worse Walk in the Spirit and ye shall not fulfill the lusts of the flesh for the flesh lusts against the Spirit and the Spirit lusts against the flesh that ye cannot do the things that ye would Wherefore since it is most unreasonable to think that the Apostle being taught by the Spirit of God would reason so absurdly let us enquire into the true meaning of the words which cannot be done unless we render them otherwise as thus Walk in the Spirit and ye shall not fulfill the lusts of the flesh For the flesh lusteth against the Spirit But the Spirit lusteth against the flesh but these are contrary one to other that ye may not do the things that ye would According to the judgment of the best Critick that I know these words These are contrary the one to the other are to be put in a parenthesis and then from the lusting of the Spirit will follow that ye may not do the things of the flesh which ye would do But what difference is there between this Translation and the other 1. In

our last Translation we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a knowne note of diversity rendred and as known a Conjunction copulative and these two render different kinds of Axioms as all Logicians yea all who have common reason may understand The flesh lusts against the Spirit and the Spirit lusts against the flesh that 's a copulate The flesh lusts against the Spirit but the Spirit lusts against the flesh that 's a discret Axiom 2. But there 's a far greater difference between cannot as they render the words and may not as they ought to be turned Ye cannot denies power and strength ye may not leaves a possibility of doing what they would For the Spirit so and for this end lusteth against the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye may not do the things that ye would according to the lusting of the flesh And thus the Greek words ought to be rendred and generally are so rendred by Pagnin Castellio Vulg. Lat. Vatablus Beza High and Low Duth French Italian and Spanish Translations yea and by an antient English Manuscript whereas all our printed English Translations turn it cannot If any man think this a small difference let him suspend his judgement till I speak of it in its due place The Apostle ver 16. propounds a Precept In the Text we have 1. The difficulty of that precept the flesh lusteth 2. The possibility notwithstanding that difficulty Ye may Wherein we have these Axioms 1. The flesh lusteth against the Spirit 2. The Spirit lusteth against the flesh 3. Tt is true that the flesh lusteth against the Spirit but the Spirit lusteth against the flesh 4. The flesh and the Spirit are contrary one to the other This is to be put in a Parenthesis 5. The Spirit lusteth against the flesh that we may not do the things of the flesh which we would do 1. The flesh lusteth against the Spirit Herein we must enquire 1. What is meant by the flesh and 2. The lusts of the flesh and 3. What is meant by the Spirit I will not trouble you with the manifold meaning of this word flesh Only by the flesh we are here to understand the old corrupt Adam so what Rom. 6.6 our Apostle calls crucifying the old man that in the same Apostles phrase Gal. 5.24 is called crucifying the flesh with the affections and lusts 2. And what is lust and what is it to lust Concupiscence or lust is the desire of sensitive delight vain foolish and immoderate desires of the superiour appetite the will as ambitious desires of honours curiosity desire of knowledge falsely so called so flesh is understood Col. 2.18.23 and elsewhere The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a power which comes upon the minde whereby the soul is carryed out to what is desired The lusting of the flesh therefore is not only that of the lower appetite which we call the concupiscible but that also of the irascible is here to be understood as appears by comparing v. 15. If ye bite and devour one another c. Yea the immoderate lusts of the superiour appetite are here also to be understood Hence it is that Sects and Heresies are reckoned by the Apostle Gal. 5.20 amongst the works of the flesh Hence also it is that we read of carnal wisdom wisdom of the flesh The lusting of the flesh against the Spirit what is it but desiring what is contrary to the desires and lustings of the Spirit The flesh desires things fleshly which are contrary to the desires of the Spirit which are of things spiritual and heavenly As by the flesh the old Adam is to be understood so by the Spirit and its lusts the lusts and wils of the new Adam the heavenly man are here meant The reason of this is from the mistake and seducing of the fansie For the fansie being part of the first Adam flesh and blood and informed with a living soul and being sensual earthly and carnal Rom. 8. and knowing no better thing then earthly objects things neer of kin unto it and delightful unto sense it easily draws the coucupiscence unto them which howsoever according to original rectitude it propends to good and that B●num bonestum the honest good and is subject to the rational appetite and so to right reason as the Philosopehr teacheth and right reason to the Law of God yet having declined from that first integrity unto the sensible present and delightful good which most-what is disjoyn'd from the true and honest good becomes more and more prone to evil and drawes to it the rational appetite the will yea the reason it self the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rudder of the soul as he that 's sinking will lay hold though on his best friends and draw them into the same pit of destruction And so the fleshly minde resists and reasons against the Spirit as Ahitophel fallen off to Absalom they both rebel against their Lord David Obs 1. Here is an evident argument and proof of mans fall Here is opposition made against the Spirit of God Surely Gods work was perfect and all that he made was very good Gen. 1. And therefore that excellent work man cannot be said to come thus imperfect out of Gods hand No he was made upright but he had a fall as ye read 2 Sam. 4.4 that Mephibosheth fell out of his Nurses armes and be came lame poor man of both his feet What is the Nurse but providence which supported the man and bare him in hir armes of mercy and judgment comands and prohebitions Gen. 2. But out of her armes the man fell and is lame on both his feet his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his concupiscible and irascible affections which are the feet which carry the soul whithersoever it goes So that to the fallen man belongs shame and confusion of face that is word for word Mephibosheth Yea even the Philosopher himself could take notice of this from the irregular motions in man that man was become otherwise then formerly he had been Obs 2. Hence it appeares that even in those who have the Spirit of God in some measure there are motions contrary to the Spirit I say in some measure Wisdom 7.27 Thus the Galathians had received the Spirit Gal. 3.2 Proportionably to their age which was the childhood Gal. 4.19 In whom yet the flesh lusted against the Spirit And the Corinthians had received the Spirit by which they were sanctified 1 Cor. 1.2 Yet was their age and growth no more then that of the childhood they were babes in Christ 1 Cor. 3.1 And these are said to be carnall and to walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the first Adam or the old man ver 3. Obs 3 The lusts of the flesh are first and they first appeare in the man Primum animale dein spirituale First that which is animalish then that which is spiritual 1 Cor. 15. 4 Observe the reason of that impetuousnes

and violence of passions wherewithall the carnall man is lead or driven the flesh lusteth against the Spirit Esau thinks he shall die if he have not his Mess of Pottage Gen. 25. 5. Observe how poor and beggerly the carnall man is how he wants all temporall things For although he has many things yet he cannot be said to be rich for he is not rich who possesseth many things but he who wanteth not But the earthly carnal man is allwayes needy alwayes of an having disposition alwayes lusting 6 Hence note the deplorable condition of all those who have not the Spirit of God to give check and curb to their exorbitant and unruly affections and lusts Axiom 2. The Spirit lusts against the flesh What Spirit is here to be understood Surely according to the difference of men answer is here to be made For that Spirit of the natural man that is in him lusts against the flesh and the lusts of it whence it is that by nature he does the things of the law Rom. 2. But the Apostle wrote here unto the Galathians who had received the Spirit of God in some measure as appeares Gal. 3.2 The reason is that it may give check to the natural motions This we may understand by the story that Jacob took Esau by the heel Jacob is a figure of the heavenly man Esau or Edom of the earthly man Now such is the goodness of the heavenly man He suffers not the earthly to break forth and to have his whole liberty to do what he lists or to have his full swinge He struggles with him before and though he break out yet he apprehends him and layes hold on him and stayes him in his carreer he limits his proceedings he binds him with cords of the law Psal 2. And when he breakes them and casts them from him he so hedges him in with one impediment or other that he cannot freely pursue his lusts Hos 2.5.6.7 When notwithstanding he breaks the hedg and committes a trespass and builds up himself with strong reasonings 2 Cor. 10. Edom shall build saith the Lord but I will destroy Malach. 1.4 So that he who sins freely and without remorse or cheek hath broken through manifold lets and hindrances hath broken the hedg of providence about him and is a great trespasser 3. The flesh indeed lusteth against the Spirit but the Spirit lusteth against the flesh Such is the goodness of God unto men He hath not left us to be governed by our carnal appetites Wherefore take heed that we be not deceived with the error of the wicked who contrary to the lusting of the Spirit follow the lusts of their flesh and for a short and momentary seeming present good part with the incorruptible and eternal good 4. These are contrary the one to the other Here is than a cruel and long-lasting inward war The parties contending Satan the father of lies the son of perdition and the Spirit of error against the God and father of Jesus Christ the true God the Son the Saviour and the Spirit of truth Here are flesh and it's lusts contending against the Spirit and the will of God Here is engaged darkness against light death against life Reason against reason will against will It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a war wherein the parties can never be reconciled one must be subdued and overcome But what do they quarrel for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for a toy or trifle no the Harlot Iniquity hunts for the pretious soul the business concerns life thy life yea the eternal life the life of God This discovers a most dangerous mistake and that in a business of the greatest moment in the World and yet which is most of all to be lamented daily and almost universally practised The lucts of the flesh are our deadly enemies yet most men account them their dearest friends The wills and lustings of the Spirit are indeed our nearest friends yet are these accounted by most men their greatest enemies The man carries his most malitious enemies and his best friends about him his sinful flesh with the lusts of it the Evil one the Boutefeu and Incendiary who blows the fire of concupiscence to kindle his lusts and appetites in the sinful flesh He has also Christ and his Spirit revealing and requiring and enabling to do the will of God These adverse contraries so diametrically opposite one to other cannot but act one against the other Exod. 2. Moses grown great smote the Egyptian the next day Moses reproved the Hebrew that did his brother wrong But do we look for these things without us These things are or may be daily acted in us There is an old tradition that one of the Thieves crucified with our Lord was an Egyptian a black Thief this was the Evil Thief the other an Edomite a red Thief whom they call the good Thief The former the black Thief the Egyptian the sin perished the Edomite the first man of the Earth was saved These things works the mortifying spirit of the Lord Jesus Rom. 8.13 This justly reproves those who follow their own carnal lusts against the dictates of their own reason which perswades the contrary like her who said Video meliora proboque deteriora sequor Reuben the son of vision saw the Holy Land and approved it that it was good yet he chose to live on this side Jordan he was taken with Id bruti that was good for cattle Numb 32. What can companions of Fools hope or such as follow their foolish lusts but destruction Prov. 13.20 Not only the Fools but also the companion of Fools shall be destroyed 5. The Spirit lusteth against the flesh that we may not do the things of the flesh which otherwise we would do In these words lies the principal difference between the two Translations And that especially in two things 1. Whether cannot or may not be the better translation 2. What 's here meant by the things that we would do As to the first we must know that there is no Verb in the Greek Text here that answers to cannot or may not but that is only a signe of a Mood in our English tongue as all learned in the Greek tongue easily understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly what are the things that we would do where the Text saith The Spirit lusteth against the flesh that ye cannot or may not do the things that ye would Surely either both the things which both flesh and Spirit lust for or some one of them If both the things which the flesh and Spirit lust for then by reason of the contrarietys of flesh and Spirit a man comes off hardly in the performing the lusts either of the flesh or of the Spirit He cannot or may not freely do the things that he would which the flesh lusts for because the Spirit lusts against the flesh And he cannot freely do the things that he would which the Spirit lusts for because the flesh lusts against

the Spirit And so Erasmus reasons in his Paraphrase Others as the Translators of the French Bible in their Marginal Gloss understand here spiritual things which the Spirit lusteth for And so a man cannot or may not do the things that he would which the Spirit lusts for because the flesh lusts against the Spirit The former of these is the more probable but that neither of these can be here meant will appear by two reasons 1. Both these interpretations overthrow the Apostles exhortation which is this Walk in the Spirit and ye shall not fulfil the lusts of the flesh Now if neither of the lusts of the flesh nor of the Spirit can be done the Apostle contradicteth his own exhortation to walk in the Spirit this false gloss saith it cannot be done 2. A second reason may be taken from the scope intention and purpose of the Apostle who having exhorted us to walk in the Spirit and promised that thereby we should not fulfill the lusts of the flesh he moves a doubt The flesh lusts against the Spirit which doubt he presently removes saying but the Spirit lusts against the flesh that ye may not do the things that ye would But that the French Glossaries and all who follow them who are not a few are here quite out may appear if ye shall consider what the things that ye would are according to that Gloss and read the text cannot as Ours do The things that ye would according to that Gloss are spiritual things Mark then what a sense these laid together will produce The flesh lusts against the Spirit but the Spirit lusts against the flesh that ye cannot do the things spiritual things say they which ye would do What a derogation is this from the Spirit of God that the same Spirit lusting against the flesh should make us that we cannot do the spiritual things that we would Which is the very meaning of the words if so understood how absurd let the godly learned judg 2. By the things that ye would must here be understood the things which the flesh lusts after as may hence appear to the judicious reader because this clause That ye may not do the things that ye would is joyned to the lusting of the Spirit which therefore lusts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye may not do the things that ye would viz which the flesh lusts to do So that hence its clear what are here the things that we would What else but the lusts of the flesh Which if we understand here the words will suit exceeding well with the Apostles exhortation walk in the Spirit and ye shall not fulfill the lust of the flesh For the flesh t is true lusts against the Spirit But the Spirit lusts against the flesh that ye may not do the things of the flesh which ye would do Piscator in his Analyse of the Text is inforced by the Apostles reasoning upon this sense Care spiritus inter se è regiane adversantur quo fit ut qui secundum spiritum vivit is non possit vivere secundum carnem The flesh and Spirit are contrary one against the other whence it comes to passe that he who lives according to the Spirit he cannot live according to the flesh Though he make no good use of this his observation Obj. But some man will say are not may not and cannot one and the same thing Even children can tell us that they are both signes of the potentiall mood I answer they are so Yet do they not signify one and the same thing For Cannot denyes Potentia strength and abillity to do any thing May not denyes Potestas authoritie to do it If any shall question this distinction he may easely be satisfied out of the German tongue whence we have both these words as from the principal Mother of our language for with them Ich kan is Possum habeo potentiam I can Ich mag is licet mihi habeo potestatem I have power or authority Now who knowes not that these are two disparate principles of action which may be separated one from other As in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David because a king had the later but the sons of Zerviah had the former as David saith the sonns of Serviah are too strong for me There is in us a proneness a strong inclination to do the lusts of the flesh They are things that we would do But though there be a proness and strong inclination to do the lusts of the flesh yet there is no necessity of doing them why The Spirit lusts against the flesh Yea there is in man a power untill by customary consent unto his lusts he have enfeebled it Even the spirituall children such as the Galatians were Gal. 4.19 They may not do the works of the flesh which they would do they may begin to overcome and subdue the lusts of the flesh by the Spirit Judg. 13.25 But such abstinence and such conquest is yet with much difficulty They are yet but children and the flesh yet lusts against the Spirit Walk in the Spirit This is the Apostles exhortation ver 16. To walke in the Spirit is to live in the Spirit walking is a progressive motion a proceeding from vertue to vertue If thus we do we shall not fulfill the lusts of the flesh He saith not ye shall not have them for they will be troublesom But if ye walk in the Spirit ye shall not fulfill the lusts by consenting to them For if we meet them with dissent we fulfill them not they are none of ours If we consent unto them do we consider whose work we do Not the work of our God not our own work To do the lusts of the flesh is to do the devills work Joh. 8. And they who do his work he will be sure to pay them their wages The very best issue and event that the fulfilling of our lusts possibly can have is repentance and that 's Gods gift whom we offend 2 Tim. 2. How easely might a man disswade any from having to do with such or such a man if he should assure him that whomsoever he deals withall he deceaues him Every man would be so wary so shy of him as to take heed of such a one And does not the wisdom of God give us warning of that spiritual harlot how treacherous how subtill how false she is Prov. 7. Does not the same wisdom tell us that the lusts of the old man are deceitfull and seducing Ephes 4. How can we walk in the Spirit unless we have the Spirit wherein we should walk How can we walk in the Spirit unless the Spirit of the Lord be in us to teach us the way wherei● we should walk Many signes may discover this unto us whether the Spirit of God be in us or not I shall name one or too where the Spirit of the Lord is its fruitfull it is an active Spirit it brings forth

understand the place of venial sin Lyra will have it to be understood of mortal sin also Yea S. Austin will have the place understood of virgins and those who live the most blameless life yea of all Christians Bonaventure saith that no man knowes that he has no sin but by the revelation of Gods Spirit I will not doubt but many of these were pious learned and good men insomuch as Alexander Hales said of his Scholar Bonaventure Profectò puto in Domino Boneventura Adamum non peccasse I think that Adam sinned not in Master Bonaventure Nor do I doubt but that they all or the most of them fought the good fight of faith But I doubt whether many of them had laid hold upon the eternal life so far as to have attained unto the dispensation of the Spirit And therefore we may beleive that they speake many of them their own experiences and found daily temptations from without and corruptions within That which the Philosopher spake touching the authorities of others brought against him give me leave once more to use his words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though all these be my friends it s an holy thing to honour the truth before them That we may the better understand this we must know that sin against God is considerable according to the three dispensasions of the Father Son and Spirit As to the first of these Man by his fall is become far estranged from his God deeply revolted and at a great distance from him For so God is a Spirit and spiritually minded and opposite unto man who is flesh and blood and fleshly and ungodly minded And man on his part would never return or be reconciled unto God did not the Lord extend mercy love and goodness unto the fallen man were he not in Christ reconciling the world unto himself 2 Cor. 5.19 did he not allure and draw him to himself Joh. 6.44 When therefore God the father by his law so called Psal 40.8 raised up in the fallen man and testifying against him Psal 78.5 Psal 78.5 corrects him informes and instructs him to amendment of life and man meantime neglects and respects and opposeth this attraction and drawing of the Father and knowes not or duly considers not that this goodness of God ●eads him to repentance Rom. 2.4 This is the sin against the Father which upon repentance at the teaching of John is forgiven unto men But when now we are by the discipline of the Father brought unto the Son and look on him whom we have pierced who hath suffered for our sins the death of the Cross and he now begins to arm us with the same minde we are yet in great ignorance and weakness as 1 Cor. 2.3 and when he drawes us we draw back when he would we will not The contention is long between the house of David and the house of Saul In many things we offend all Nor can we say that we have no sin until the Spirit be powred from on high until we be born from the dead until death be swallowed up in victory until we have fellowship with the Father and with his Son Jesus Christ Of this progress very much might be spoken which I reserve for a fit opportunity if the Lord shall give it Meantime a few words are enough to the wise Whereas therefore little notice hath been taken and in these dayes much less of the three dispensations and states of men in the Father Son and Spirit that there is a sin against the Father and against the Son those children of the Father who have their sins forgiven them through his Name and are now brought unto the Son and grown so strong in him that they overcome the evil one these at length attain to the old age in the Spirit and experimentally know him who is from the beginning This is that state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without sin Such an estate is possible and attainable through the grace of God and his holy Spirit that men may be without sin All believers yea even they who dissent and agree not unto this truth yet by consequence even they themselves confess it For who is there that does not acknowledge that communion and fellowship with God and Christ is possible which yet cannot be while men walk in darkness Do not all agree that its possible we may be partakers of the divine nature We have the promise of God for it 2 Pet. 1.4 which yet cannot be until we have escaped the corruption that is in the world through lust Do not all the faithful believe this that they are in Chrict and Christ in them Otherwise they are reprobates saith S. Paul 2 Cor. 13.5 Now he who saith he abides in him ought himself so to walk even as he walked 1 John 2.6 and his walking was without sin Do not all believers hope to inherit eternal life This is put upon this condition if ye by the Spirit shall mortifie the deeds of the body ye shall live Rom. 8.13 Is not the Lord Jesus Christ our example for this very end 1 Pet. 2.20 21. They therefore are much to blame who abuse this Scripture which S. John applyes to little children in Christ 1 John 2.1 and extend it even unto all Christians in all their spiritual ages And whereas the Apostle makes use of it to express presumption there are who abuse it to harden men and make them despair even to be saved from their sins It s a Scripture almost in every mans mouth as frequently used or abused rather as any except that which is indeed no part of holy Scripture That the most righteous man that is sins seven times a day They mean Prov. 24.16 which we are taught to sing in the Complaint of a sinner and tell the God of truth an untruth For in the place named there is no mention of falling into sin but into misery and affliction and that not seven times a day but only seven times and what is that to this purpose O beloved How much better were it to enure our selves to such Scriptures in our discourse one with another as might encourage and hearten us toward the subduing of our sins many such Scriptures there are in this Epistle These things I write unto you little children that ye sin not He that saith he abideth in him ought himself so to walk as he walked 1 John 2.6 He that hath this hope purifies himself 1 John 3.3 Faith is the victory that overcomes the world and many the like Thus men are by little and little drawn out of the kingdom of darkness into the light of life whereas such speeches as these In many things we offend all If we say we have no sin c. Though true if rightly used they plunge men more and more in darkness insomuch that they beleive not that they can come out of darkness Job 15.22 Come we to the Second Point Their Reason who so say They who say they have

righteousness shall exceed the righteousness of the Scribes and Pharises ye shall in no case enter into the kingdom of heaven V. 48. Be ye therefore perfect even as your father which is in heaven is perfect Chap. 7.18 A good tree cannot bring forth evil fruit neither can a corrupt tree bring forth good fruit Chap. 10.24 25. The disciple is not above his master nor the servant above his lord It is enough for the disciple that he be as master c. Matth. 11.30 For my yoke is easie and my burden is light Matth. 12.50 For whosoever shall do the will of my Father which is in heaven the same is my brother sister and mother Matth. 19.17 But if thou wilt enter into life keep the Commandements 21. Jesus said unto him if thou wilt be perfect go and sell that thou hast c. Matth. 21.9 Blessed is he that cometh in the Name of the Lord Hosanna in the highest Matth. 28.20 Teaching them to observe all things whatsoever I have commanded you and lo I am with you alway even unto the end of the world Mark 2.17 They that are whole have no need of the Physitian but they that are sick c. Luke 11.36 If thy whole body be full of light having no part dark the whole shall be full of light John 14.15 If ye love me keep my Commandements And Chap. 15.14 Ye are my friends if ye do whatsoever I command you Rom. 8.4 That the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit 1 Cor. 2.6 We speak wisdom among them that are perfect v. 16. We have the minde of Christ 2 Cor. 7.1 Let us cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God Phil. 1.6 That he which hath been beginning a good work in you will throughly finish it until the day of Jesus Christ Phil. 4.13 I can do all things through Christ enabling me Col. 1.25 Whereof I am made a minister according to the dispensation of God which is given to me for you to fulfil the word of God V. 28. Whom we preach warning every man and teaching every man in all wisdom that we may present every man perfect in Christ Jesus Chap. 4.12 Epaphras alwayes labouring fervently for you in prayers that ye may stand perfect and compleat in all the will of God 1 Thess 4.1 Furthermore then we beseech you brethren and exhort you by the Lord Jesus that as ye have received of us how ye ought to walk and to please God so ye would abound more and more Chap. 5.23 The Very God of peace sanctifie you wholly and your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ 2 Tim. 4.7 8. I have fought a good fight I have finished my course I have kept the faith henceforth there is laid up for me a crown of righteousness c. James 1.4 But let patience have her perfect work that ye may be perfect and and entire wanting nothing 2 Pet. 3.14 Be diligent that ye may be found of him in peace without spot and blameless 1 John 2.1 My little children these things write I unto you that ye sin not c. Chap. 4.17 Herein is love with us made perfect that we may have boldness in the day of judgement Because as he is so are we in this world After this Catalogue might be gathered another as large yea larger speaking the same truth and yet another most large proving by consequence the same things And after that a fourth an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of mystical names in Scripture also types figures and parabolical and symbolical speeches all which being opened hold forth and evidence the very same things Nor ought this to seem strange since God himself is with us in the work as appears 2 Cor. 13.11 Finally Brethren rejoyce be perfect be of good comfort be of one minde live in peace and the God of love and peace shall be with you As also because since perfection is the end of all the holy Scripture For 2 Tim. 3.16 17. All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness THAT the man of God may be perfect throughly furnished to every good work 1 Pet. 5.10 Now the God of all grace who hath called us to his eternal glory by Christ Jesus after ye have suffered a while make you perfect stablish strengthen settle you To him be glory and dominion for ever and ever Amen 1 Pet. 5. FINIS A Table of the Sermons contained in this Book their Titles and their Texts 1. THe Law and the Gospel preached from the beginning Gen. 3. v. 15. And I will put enmity between thee and the Woman and between thy seed and her seed it shall bruise thine Head and thou shalt bruise his Heel Pag. 9. 2. The Law and Gospel preached unto Cain Gen. 4. v. 7. If thou do well shalt thou not be accepted and if thou doest not well sin lieth at the door and unto thee shall be his desire and thou shalt rule over him Pag. 31. 3. Noah's Legacy to his sons Gen. 9.26 27. And he said Blessed be the Lord God of Shem And Canaan shall be his servant God shall enlarge Japhet and he shall dwell in the tents of Shem and Canaan shall be his servant 4. On the same Text. 5. Imputation of best reputation Gen. 15. v. 5 6. And he brought him forth abroad and said Look now towards heaven and tell the Stars if thou be able to number them and he said unto him so shall thy seed be And he believed in the Lord and he counted it unto him for righteousness Pag. 135. 6. A prudent wise is of the Lord. Gen. 24. v. 44. And she say to me Both drink thou and I will also draw for thy Camels let the same be the woman whom the Lord hath appointed out for my Masters son Pag. 161. 7. The dressing of and due address unto the Paskal Lamb Exod. 12. v. 9. Eat not of it raw nor sodden at all with water but rost with fire his head with his legs and with the appurtenance thereof Pag. 203. 8. Gods meeting with men in their own way Levit. 26. v. 27.28 And if ye will not for all this hearken unto me but walk contrary unto me then will I walk contrary unto you also in fury Pag. 323. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or The Dispensor of divine mysteries Numb 4. v. 19 20. When they approach unto the most holy things Aaron and his sons shall go in and appoint them every one to his service and to his burden But they shall not go in to see when the holy things are covered lest they die Pag. 375. 10. God keeps his time though men be out of tune Numb 14. v. 34. After the number of the dayes in which ye searched the

adorning however fashionable though I have been much blamed for not preaching in the fashion yet is not without some suspicion of lightness I have ever affected perspicuity as the best elegancy For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or clearness of expression is one of the best flowers of Oratory and too many Rhetorical colours keep out the light and excess of embroydery obscures the ground of truth Nor indeed can any who know my weekly imployments look for any other then plain work from me but that such as the Women call Plain-work which is lasting necessary and handsom enough and will I believe in time work out all vain and superfluous curiosities Let the truth of God appear in its native lustre and beauty And let all Philology and all humane learning be as a dark ground and foyl to set it off or like an ill-favoured Waiting woman who improves the beauty of her fair Lady Such must the captive Maid be as S. Hierom compares her Deut. 21. v. 12. who must have her head shaven her nayles made to grow which is the readier way to make nayles according to the Hebrew then to pare them as our Translators turn that phrase beside its scope and all means used to make her ugly and deformed 1 Cor. 11.6 that the divine truth alone may be fair and beautiful in our sight As for those men who now for many years have rendred me odious unto such as know me not and have endeavoured to smother me like a Rat behinde the Hangings traducing me as a man of an erroneous judgement a dangerous man one who turns the Scriptures into Allegories c. I heartily pray to the Lord for them that he will incline their minds unto a right judgement and that they may be truly such as they pretend and give forth themselves to be Orthodox But meantime what means or way have I left me now in mine old age to approve my self to be of a right judgement beside this Soricina naenia this free discovery of my self unto those who otherwise know me not that all men and especially the godly learned may hereby judge what my errours are and whether I am so dangerous a man to any but to the Devils kingdom which I confess I endeavour to discover by the spiritual armory mighty through God utterly to destroy in my self and others Let them also judge whether Moses and the Prophets Christ and his Apostles and the Fathers of the Church have not allegorized the Scriptures Yea whether it ought to be imputed as a fault unto the children that they do Patrizare imitate the fathers and whether that which was ascribed as an ornament of praise unto them should be laid as a reproachful blemish yea and a crime upon their followers And where the Apostle having allegorized many things in the Law and saying of which things I cannot now speak particularly whether by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or preterition he doth not forcibly infer that afterward himself or others might particularly speak of them as Allegories Hebr. 9.5 Howbeit I well know I shall have many mouthes open against me yet my comfort is the testimony of my conscience that herein I serve God and my generation Nor do I doubt but some there are who will approve of my labours herein yea and many more when the Day-star is risen whose light now dawns apace will experimentally finde the truth of these things Meantime I beseech those who in some things delivered in this work are of a contrary judgement unto me that however I may be despicable in their eyes yet that they will not rashly and hastily condemn or slight what is presented unto their view but well weigh in the balance of the Sanctuary what is here offered unto their serious consideration and that they would remember they are not infallible but that is possible they may be deceived as much as other men But be the Work and their opinion of it what it will be it must now stand or fall among men according to the Readers opinion of it Judicio Lectoris habent sua fata Libelli It is now at length come forth but with great disadvantage by reason of long expectation Howbeit so long delay is excusable in equity if these things be considered the length of the work part of two sharp Winters which hindred the Press long time together Intervention of other important and instant business at the Press my necessary absence and sickness Causa sontica disabling me from furnishing the Press some time with Copie which truly except three or four Sermons then began to be when it began to be printed and like an hasty birth was conceived and born written and printed almost together Consideration also may bee had of my manifold avocations incident in the interim unto my place and calling Concerning the whole matter thus much I seriously profess that what is true and good in it I own the good God and God of truth for the Donor of it who I am well assured hath been powerfully present with me in it Howbeit in regard of humane weakness no man shall have a meaner opinion of it then I my self have However so some good may be done toward the undeceiving enlightning informing and edifying of those who fear God I value nor work it self nor pains nor credit nor time spent in it Before I conclude this Preface I must give the godly-learned Reader a more particular account of my Method and way of proceeding in this Work When I was entring upon this Essay I intended only an endeavour to make a Miscellaneous discovery of such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and oversights in the Translation as were more gross and notorious and so to have observed either no Method at all or that next to none ruere in medias res to take them as I found them But I corrected that intention by consideration how necessary a certain method is in all things And that the Order wherein the Books of the Holy Scriptures are placed must needs be the very best and most satisfactory to all wherefore I resolved upon that and to take what mis-translations I should finde in reading of the Scriptures Howbeit foreseeing that the work by that means would be very long should I take notice of all oversights amend them and explain them at large And on the contrary that should I only rectifie such obliquity without explication it would be very short and so obscure I thought that the Skeleton of meer Criticisms though they be more profitable then some men conceive yet would be useful to the Learned only But since I ought to serve my generation and to condescend unto the capacity of the meanest understanding I have clothed that Skeleton of Criticisms with such moral Explications and Applications as I thought needful to the use of edifying if it so may please God that the Spirit may enter and the dead and dry bones may live I have endeavoured to follow

the Clue of the Original Tongues as Pagnin and more exactly Arias Montanus have done And although some learned good men have somewhat condemned the later as if he were too curious and have affirmed that he hath in some places made the Scripture scarce to speak sense I confess the Idioms of every Language and so of the Hebrew tongue are such that they must seem harsh if expressed in another Language Yet I leave it to the due consideration of godly learned men whether less violence will not be done to the holy Text by rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and expresly though in a phrase more harsh to our English ears then to impose our own sense upon it though in a phrase and manner of speech to us more familiar and better known For albeit the expression be uncouth and strange it will be the Preachers duty business and comfort to explain it unto the people together with the spiritual meaning of it How else can he be said to teach them For many of the people are at least in their own opinion so skilful in the Letter of the Scripture that they disdain to be further taught So that one said I say not how wisely that he would not go cross the way to hear what he knew not already Is it said in vain They shall seek the Law at the mouth of the Priest Malach. 2.7 Therefore it is said of the Levites That they read in the Book of the Law of God and gave the sense Nehem. 8.8 Whence it appears that the Letter of the Scriptures and much more the spiritual meaning of it was obscure even to the Jews themselves especially after they bad been in Babylon And may we not think that the Letter of the Scripture must be yet obscure to the Christian Church which in S. Peters dayes was in Babylon 1 Pet. 5.13 And is it yet come out of Babylon When now I had sometime proceeded according to this method and digested the more material mistakes of the Translation into Arguments of plain weekly Sermons both because I wanted other time properly to be bestowed upon that Subject as also that the Amendment of the Translation might appear not Arbitrary but necessary and had applyed the several ●ff●yps unto life und manners Although I had for brevity sake wittingly passed by many oversights in the Translation especially in the three first Books of Moses and had scattered enough for any man to glean after me yet I perceived the Work swelled beyond my first intention And therefore considering that the further wo proceed in survey of the Scripture the Translation is the more faulty as the Hagiographa more then the Historical Scripture and the Prophets more then the Hagiographa and the Apocrypha most of all and generally the New more then the Old Testament Considering also that the Work would be very long if I should proceed thorowout the whole Scripture according to the same large measure of Application Lastly perceiving the infirmities of old age already upon me and that Ars longa vita brevis the business is long and life but short I thought meet in mine Essayes to take notice of the mis-translation of other Scriptures as well as these of the Pentateuch observed in this Volume And therefore although at first I put all Scriptures quoted promiscuously either in the Margent as in the beginning or because that was more troublesome to the Compositer in the Context afterward I placed all such Scriptures cited in the Margent against the translation of which I conceived there lay any just exception For the discovery of these mis-translations I have used the help of diverse of my friends especially Dr. Thomas Drayton Mr. William Parker and Mr. Richard Hunt who beside that hath also taken great pains in making a Table of the Sermons contained in this Book also an Index of such Scriptures as either purposely or occasionally are opened in it and also hath made a Catalogue of the more notable Errata in the whole Volume a labour much below his worth and ability The Lord in mercy be pleased to give his blessing unto these my weak Essayes and endeavours that they may tend as they are intended unto his honour and glory in the illustration of his serviceable Word and the edifying of his people in their holy fear faith and love He be pleased to stir up many far more able then I am so thorowly to furbish and sharpen the two-edged Sword of his Spirit the Word of God that it may cut down the known sin and the false righteousness the outward and inward iniquity that I and these my labours may be as nothing in comparison of such instruments as the Lord may raise up that the testimony of Jesus may be cleared and may witness of him that all the people may be gathered unto Shilo Gen. 49.10 2 Thess 2.1 and may give testimony unto the truth in Jesus even the putting off the old man and putting on the new Ephes 4.21 22. That all may be so reconciled unto God by the death of his Son and saved by his life That all may hear the voice of the Father and see his shape Phil. 2.6 and may have his Word abiding in them and receive the Son whom he hath sent and may come unto him that they may have life John 5. That the Son of God may obtain the end of his coming who is therefore come that men may have life and have it more abundantly John 10.10 in Faith Prowess Experimental knowledge Temperance Patience Godliness Brotherly love and Common love whereby an entrance may be administred unto us abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ So great grace the God of all grace vouchsafe unto us all through the same Jesus Christ our Lord Amen! GEN. 1 2. And the Spirit of God moved upon the face of the Waters EVery Scribe taught into the Kingdom of Heaven is like unto a Man an housholder who bringeth forth out of his Treasure things New and Old Matth. 13.52 The Old is the Figure the New is the Spirit saith S. Basil And the Lord Jesus maketh the Ministers of the New Testament able Ministers not of the Letter but of the Spirit Now should any Man purchase a Field yielding a plentiful Crop and well worth his money yet if he who sold him that Field should beyond his bargain and what he looked for discover unto him a rich Mine and a Treasure hidden in that Field surely he should do the purchaser no wrong Nor have the pious Ancients Jews and Christians Greek and Latin Fathers who delivered the holy Scriptures unto us done us any injury when beside the literal sense which onely some look after they shew us a spiritual meaning also especially of the Penteteuch or Five Books of Moses which Juvenal calls an hidden Book Tradidit arcano quodcunque Volumine Moses And of that hidden Volume the Book of Genesis Yea and of that Book the