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
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
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
useth the same metaphores O ye Corinthians Our mouth is open unto you our heart is enlarged yet are not straitned in us but ye are straitned in your own bowells Now for a recompence be ye also enlarged The Apostles heart was enlarged and not straitned toward his Corinthians they had much room in it Their heart was straitned towards him they had no place for him in it A metaphore so illustrious and significat should not have been omitted or changed by our Translators Out of this Anxiety this shortness and straitness of soul the people spake against God and against Moses wherefore have ye brought us out of Egypt to die in the wilderness For there is no bread neither is there any water And our soul loatheth this light bread In which words we eave those two parts and Axioms 1. The peoples slight opinion of Manna The call it light Bread 2. Their disaffection or ill affection toward it answerable to their slight opinion of it Their soul abhorred or loathed that light Bread 1. The people call Manna light bread wherein we must inquire 1. What 's meant by Bread in this place 2. What we are to understand by light as light bread 1. The word here turnd Bread is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies all kinde of food as I have often shewen Here is understood by it Manna and so the Chald. Paraphrast turns it here Manna according to the Israelites question Exod 16.15 and so as the LXX also turn it there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is it is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is it They called it Manna for they knew not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it was 2. Others otherwise they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the gift of God which he promised to give us 3. Or it is the Portion So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies Or 4. and lastly it is a meat prepared for us And that also is the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a prepared meat as needs not our dressing I cannot except against any of these meanings But I shall for memory sake reduce them all to a question what is it to which the answer is A gift of God a portion of meat prepared This Manna this gift of God this portion of prepared meat the people had a slight opinion of whence they call it with an Emphasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this light Bread And so divers of our old English Translators turn that word as also the Spanish Italian and French Bibles Howbeit this last having Bread so light in the Text hath yet another and better signification in the margent Bread of so little esteem For although Light may signifie the same with what is of little esteem yet being applied to Bread it rather heightens the estimation of it then any way depretiats or under values it as Cajetan well obeserves which is the peoples main drift here And therefore Vatablus and the Tigurin Bible as also Munster and Castellio have expressed it by Vilis base or of no worth Tremellius by Vilissimus most base and worthless So Piscator turns it Nothing worth Luther and the Low Dutch turn it vain or empty And what was this Manna spiritually whereof this people had so vile and base an opinion Wisd 16. v. 21. what else but Christ himself The Wise man calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance of God for what our Translators turn sustenance is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisd 16.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thy substance he speaks of Manna declared thy sweetness unto thy children And whereas we read Exod. 16.16 this is the thing which the Lord hath commanded the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 16. v. 16. this is the word namely the essential word For that word speaks of himself John 6.30 when the Jews had said our Fathers did eat Manna in the wilderness as it is written He gave them bread from heaven to eat Our Lord tells them Verily verily I say unto you Moses gave you not that bread from heaven but my Father giveth you that true bread from heaven for the bread of God is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is coming down out of heaven John 6. v. 33.48 49 50 51 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is giving life to the world And ver 48. I am that bread of life Your fathers did eat Manna in the wilderness and are dead This is that bread that is coming down from heaven that a man may eat thereof and nor die I am that bread that living bread that is coming down from heaven if any man eat of this bread he shall live for ever So it pleased the divine wisdom to use imperfect and incompleat acts descending and giving thereby to imply a continual showring down of the heavenly Manna according to the appetite and desire of those who gather it Crater superior perpetìm se deplet in cratorem inferiorem This is that which the Apostle cals the spiritual meat If Bread if living Bread if the Bread of God and that coming down from heaven and giving life to the world could this Bread seem vile and contemptible Ignoti null a cupido This Bread was hidden and not well known It was hid 1. In the outward Word 2. In the Sacraments 3. In men who receive both For the Manna was given with the dew falling with it So the preaching of the Word is compared to the falling of the dew Deut. 32.2 With which preaching of the Word Christ is given unto us Rom. 1.16 The Gospel of Christ is the power of God unto salvation And 10.8 The Word the essential Word is nigh thee in thy mouth and in thy heart that Word of faith which we preach And ver 14. How shall they believe on him of whom they have not heard and how shall they hear without a Preacher and how shall they preach except they be sent Gal. 3.2 This only would I know of you Received you the Spirit by the works of the Law or by the hearing of faith Thus the Manna was hidden in the dew and so called hidden Manna Revel 3.17 and the inward Word the spiritual meat was hidden in the outward Word 2. This Manna is hidden also in the Sacraments and therefore they are called Signes and Seales Signes and therefore there must be somewhat signified by them Seals and therefore something also must be sealed by them 3. This Manna is hidden also in us 2 Cor. 13.5 Know ye not that Christ Jesus is in you except ye be castawayes But that which most of all bid the Word it self and the Sacraments and sacramental signes and seals from this people yea and themselves from the true knowledge of themselves was their own sin and disobedience According to which Daniel confesses Dan. 9.13 that they had not turned from their iniquities that they might understand the truth The same reason the Wiseman gives of the ignorance
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
after death 2 Sam. 14 7. Gen. 44.30 it is busied about their posteritie could the Philosopher say They are a part of our selves Exhort 2. To children to honour their Parents and prevent their curse and obtain their blessing Mysticè There is a Canaan and a seed of Canaan that 's neerer to us and yet much more neerly concerns us In Scripture they are said to be born of him whose manners and life they follow whether in good or evill The sons of Abraham do the works of Abraham John 8. who walk in the steps of Abrahams faith Such are the Sonns of Shem the father of all the children of Heber 2. In evill ye are of your father the Devill Joh. 8. for the lusts c. Thus they are the seed of Canaan who do his works Thou seed of Canaan and not of Juda saith Daniel to the unchaste Elder Susan vers 56. Ezech. 16. The proper work of Canaan is that which he carryes in his name pressing down humbling abasing troubling as Hierom deduces the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The body of sin and corruption that presseth down the soul Wisd 9.15 That servile nature that must be cast out and not abide in the kingdom Joh. 8.34 35. Gal. 4.30 31. In a word sin and iniquitie in generall So Philo Judeus is that servil and base nature of Ham and Canaan which is here mystically to be understood And over that the Lord hath given superiority and dominion unto the true Shem and all the Shemites of all the children of Heber yea unto Cain himself and the Cainites if they do well as I shewed in Gen. 4.7 Note here the progeny of Ham. 1. Ham is the father of Canaan burning hot zeal that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the cause of commotion and fraction trouble baseness c. The truth of this is evident by too many examples of these few last yeares Zelotical hot-headed men are presently moved and then they are troubled and trouble all saith S. Ambrose 2. Canaan is made a servant though Ham sinned Philo Judaeus gives the reason the act is punished not the habit 1. This Canaan hath a numerous seed As Christ hath his fishers of men and hunters Gen. 10.15 so Satan hath his Zidonians his hunters and fishers of men also Evill hunts the Violent man Psal 1â—0 11 2. Hittites the fearfull ones there is a fear or fainting which is opposite unto faith and confidence Gen. 45.26 These discourage the people of Shem from entring the holy Land Num. 13.30 31. Hebr. 3. vlt. They could not enter in because of unbelief Their harts fainted in them And when they became fool-hardy who were they that discomfited them but the Amalekites and Canaanites Num. 14.43 And these Hittites are they who are the first excluded out of the holy Citie Rev. 21.8 The fearfull have the first part in the lake 3. Mat. 7.6 Jebusites people who tread under foot the pretious Truths So Swine tread Pearles under feet So do Apostates tread under foot the Son of God which is the life of God in them Hebr. 10.29 4. Amorites a bitter people great talkers the bitterness of Envy Deut. 7.2 Jam. 3.14 Unto these are added Canaanites such as are bowed down Incurvati in semetipsos selfe-lovers proprietaries It 's the ordinary name of Merchants Pherezites people that are careless and neglegent who dwell secure without any fence like those Judg. 18.7 whom Dan the Judgement surprizes 5. Gergashites Socii peregrinationis who enstrange themselves from their God and are inhabitants of the earth the earthly mindedness the thoughts dwelling on the earth and earthly things Phil. 3.19 earthly wisdom Jam. 3.15 This is one of Canaans race that presseth down the mind and hinders it from busying it self on heavenly things Col. 3.1 2. 6. The Hivites people of a wicked life whereby the ungodly life is sigured which is propagated by talking 7. The Arkites persecutors so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies He that is born and that in us after the flesh persecuteth that which is born after the spirit Gal. 4.29 8. The Sinites emnity stirred up by the law in them who are under the Law and so are against the Law 9. The Arvadites the abundance of the curse or the ruling sins the sins which reign in the mortall body 10. The Zemarites who come in Sheepes-clothing the counterfeit simplicitie and self-holiness 11. The Hamathites the children of wrath We read of Jabin King of Canaan Judg. 4. who is the false knowledge All these Moses writes of and prepares a way for the expedition of Jsrael under Josuah into their land the land of Canaan Omnia in figura All things befell that people in figure and were written for our admonition on whom the ends of the world are come Are there none of all these in thy Land Examine thy self well No Amorites If thou hast subdued these they are servants to the true Shem who subdues them and treades them under his feet and the Canaanites especially the seven Nations Deut. 7.1 the seven evill Spirits saith Rupertus It is the Lords will that thou destroy of the Canaanits every thing that breathes Deut. 20.16 with Jos 11.11 So Moses law commands and Joshaa must fulfill the righteousness of the law in us Rom. 8.4 Now Judge of thy selfe from hence what freedom thou hast if these servants of servants these Canaanites rule in the. Lordship and Dominion is the effect of righteousness servitude is the effect of sin Righteousness largly taken raised the house of Shem the people of Jsrael above all Nations Deat 28. and 4.6 The Nations shall say surely this great nation is a wise and understanding people This raised the Lacedemonians and that long lasting Empire of the Romans Which is Point-blank contrary to the opinion of men who conceive that there is no attaining unto honour and high place but by lying flattery and bribery c. And what is this else but to make the devill the author of honour and all the glory of Kingdomes as he saith he is Luke 4.6 Sin brings the reproach upon Nations All the Chanaanites were abased for the sin of Canaan And whence is it Prov. 14.34 that the Tria cappa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cappadocians Cilicians Carians are so infamous unless the Cretians were one of the three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from the abundance of their iniquity I do not here mention our neighbour Nations who have their brands upon them nor our own Nation which doubtless hath the sins of the Canaanites in it which abases it even unto Hell Consol 1. Alas the Canaanites prevail over me When I would do good evil is present with me Hast thou not chosen rather to serve the Egyptians and Canaanites then to serve the Lord 2 Chron. 12.7 8 9. Though they dwell with thee yet thou needest not be familiar with them or have any fellowship with
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 Fatherâ— 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 quà m 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 helpâ—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
spouse for the Lord Jesus Christ First the Father teacheth and brings up Disciples under the law and then he directs them to Jesus Christ Seal the law among my disciples Esay 8.16 18 Gal. 3.24 Iohn 8.31 and 13.35 and 15.8 which are commended to Christ This law therefore is said to be a Schoolmaster unto Christ Now Christ receives those discipled by the Father and they become his disciples while they abide in his word Love one another and out of faith working by love bring forth much fruit Whence it evidently appears that what ever disciples may be said to be the Sons they were first the Fathers He framed them and fashion'd them by correction and instruction and so appointed them out for the Son The men that thou gavest me out of the world Thine they were Iohn 17.6 These the Father appoints out and gives to the son Hence we read of the Church in God the Father and in the Lord Jesus Christ in the Apostles Epistles unto the Churches to which he wrote Obs 3. Behold what is the best Reformed Church surely it can be no other than that which God himself reformes and corrects That congregation of men whom God hath reformed and fashioned anew in whom is the shape and form of God Axiom 2. The Lord prepared a wife for Jsaac The fulness of the holy word is wonderfull which truely cannot be exhausted by one translation and therefore by divine direction what one renders one way another turns another way and so a third and fourth according to the various signification of the Scripture and all true That which els where often meets us the same is here in the Text where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to correct prepare appoint and instruct The High and Low-Dutch hath Thou hast destined or appointed So Castellio as also our last Translation The Spanish French and Italian Translations as also our antient English Translation renders the word here Prepared So doth the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulg. Latin Praeparasti But the most ordinary use of the word in Scripture is to correct chasten or chastise and so it s rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a bove fourty places of the Old Testament The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX here use is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ready and prepared Which the Etymologist tells us is quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Missus in viam accordingly we find here in the Vulgar Lat. Preparavit paro is aptum facio instruo from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aditum ceu viam aperire The LXX accordingly render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to instruct or prepare by instruction To Prepare is a very generall word and alwayes in order to an end as here to the end cui or for whom the Lord prepared the virgin Preparation of the Church by the law of the Lord is seen in many acts which may be comprehended under these two generalls correction and instruction For whereas the Law is our Schoolmaster unto Christ Psal 94.12 God the Father instructs his disciples and nurtures them out of his Law and thereby prepares and fits them for Jesus Christ So the Lord does properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he by instruction sets us in his way Esay 30.21 Thine ears shall hear a word behinde thee saying This is the way walk ye in it when ye turn to the right hand and when ye turn to the left What is the reason of so many preparations before the woman be brought to Isaac prepared she must be by correction prepared by instruction and again prepared she must be by Eliezer and the Angel or the Spirit of Gods preventing grace what need is here of so many preparations before we be fitted and made ready for union with the Lord Jesus Christ The Church is to be prepared for glory Rom. 9.23 2 Cor. 3.17 18. Now there are degrees of grace and glory they who had repented Matth. 4.17 must again repent Luke 13.1 5. 2 Pet. 1.9 Revel 2.5 and 3.19 they are brought to Christ and purged Hebr. 6.1 yet fruitful branches must be purged John 15.2 Acts 5.31 Mal. 3.3 yea the sons of Levi. 2 Cor. 7.1 2. 1 John 3.1 3. Their pattern is the purity of God himself The Church to be presented unto Christ Ephes 5.27.3 is to be made a glorious Church without spot or wrinkle or any such thing Whereas therefore the defilements and blemishes are many in reason the washings and purgings of it the preparations of it must needs be also many Therefore among the principles of the doctrine of Christ ye read Hebr. 6.2 Esther 2.5 one to be the doctrine of baptisms and elsewhere ye read of divers washings This was figured by Esther Esther was brought up by Mordecai the son of Jair Esther is the hidden the invisible Church So Esther signifies one hidden and the virgin here in the text is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hidden verse 43. This woman is brought up by Mordecai the bitternesse of contrition or teaching contrition both works of the Law the son of Jair that is illuminating enlightning or being enlightned Such is the Law She is preparing a whole year before she comes to Ahashuerus She is prepared by the oil of Myrth Oyl is a figure of the Spirit bitterness of spirit The Law is spiritual which writes bitter things against us that 's correction and by sweet odours 2 Cor. 2.14 that 's knowledge and instruction Hence it is said that John the Baptist Luke 1.17 must make ready a people prepared for the Lord. One of our best Criticks tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make ready and prepare are all one which he understands to be a pleonasme with which saith he the Hebrew Hellenistical tongue abounds Certainly a very learned man he was but herein much mistaken as many more are who take no notice of the first dispensation of the Father preparing men by correction and instruction out of the Law Psal 94.12 Whom the spirit of Gods preventing grace figured by John Baptst receives and yet further prepared by baptisme of washing and teaching the doctrin of repentance and amendment of life And being so prepared John commendeth them to Jesus Christ Thus John made ready or prepared a people prepared already for the Lord. Hence it is that John Baptist commends his disciples to Christ Joh. 1.35 36 37. and Joh. 21.15 16 17. Simon Peter one of them is called by our Lord Simon Bar-Joannis Simons Son or disciple of John Obs 1. If the Lord God correct and instruct the woman the Church then ought the Church to be corrigible and docible and to receive correction The Lord saith I will teach thee but be not like the Horse and Mule without understanding Ps 32.8 9. Obs 2. Who are the true Ministers of God serviceable to the father in the correction and instruction by
hidden and invisible Church as those names signifie Obs 2. What is principally to be partaken of in Christ his Head his ruling part we are to receive him as our Prince our Ruler and Governour This is that which is aimed at first in these words Many can be content to partake of him as a Prophet as a Priest as a Sacrifice but few as an Head few as a Prince Head and Governour As ye have received Christ Jesus the Lord so walk in him Col. 2.6 Obs 3. What part of the word is principally intended by the Head what else but the ruling part the Head-sum of the Law and Faith even love out of a pure heart 1 Tim. 1.5 Reproof 1. Those who aim at a Church like the Cyclops a Common-wealth without an Head without order of the members superiour and inferiour Reproof 2. Who reject Christ and will none of him as their Head We will not have this man to reign over us Luke 19.14 2. His Legs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They have their name in the Hebrew from bowing or being bowed They have analogie and proportion to the arms and legs of a man which are the instruments of motions and actions And therefore commonly by the feet and legs we mystically understand the passions and affections which move and carry out the soul and the whole man and put him upon actions which are signified by the hands and arms The eating therefore of the legs of the Paschal Lamb is having communion with Christ in motions and actions to walk as he walked 1 John 2.6 So S. Paul walked and he tels the Corinthians of his wayes that were in Christ 1 Cor. 4.17 Communion in power and strength signified by the Arm which is Christ Esay 40.10 and 53.1 By the Feet of the Lamb we may understand the lesse Commandements as by the Head the greater Hos 8.12 These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may signifie the great things of the Law in regard of the lesse Matth. 23.23 For the Commandements of God are not all of one cise Whence it follows That Obs 1. There are degrees of the word and Commandements of God some greater some lesse 2. Both greater and less must be kept Head and feet of the Lamb must be eaten Axiom 3. His appurtenance The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his inwards The word properly signifies all the intrails more specially the Heart And by the Heart the will love and mercy is to be understood The eating then of the inwards of the Pascal Lamb is the partaking of the will of Christ that it may be our meat to do his will John 4.34 S. Paul had Christs love and mercy in him I long after you saith he in the bowels of Jesus Christ Phil. 1.8 Obs 1. All the Commandements prohibitions promises and threatnings are to be received fed upon by faith and inwardly digested into life Observe all things whatsoever I command you Matth. 28.20 Believe all things which the Prophets have written Luke 24.25 To receive the most intimate requiring of the Law inwardly and to love the Lord our God with all our heart and with the spirit of our minde Obs 2. The participation of Christ is not outward onely but also inward His words are spirit and life John 6.63 His law is spiritual Rom. 7.14 The law of the spirit of life which is in Christ Jesus our Lord. His whole worship is spiritual John 4.23 24. Hitherto we have considered these members a part Come we now to the handling of them joyntly And here let us inquire Why must these three be eaten The whole Lamb must be eaten And why is there more special mention made of these three parts 1. They are the three parts which specially suffered in the true Pascal Lamb. His Head crowned with Thorns His Hands and Feet pierced with Nails and his Side with a Spear 2. We have been wounded in all these in our Head our intellectuals in our inwards our morals in our actions and affections From the sole of the foot even to the head Esay 1.6 3. We have wounded him in all these we have crowned his head with our thorny cares In his hand is the hiding of his power Hab. 3.4 But what are these wounds in thy hands These with which I was wounded in the house of my friends Zach. 13.6 even in those who enfeeble Christs power under pretence of infirmity and weakness of the Saints Obs 1. All our motions and actions which are signified by the outward members these are directed by the Head by the minde of Christ 1 Cor. 2.16 All our inward willing and nilling all our love hope desire fear joy grief all the actions proceeding from these these are guided by the minde and understanding by the Head Christ And therefore the words in the text if truly translated are very observable Ye shall eat the head with the legs and the purtenance thereof The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Head above the legs and above the purtenance thereof The head must rule the legs and feet all the motions and actions The head must be above the inwards it must guide the passions and motions and affections of the heart Though these parts be specially enjoyned the whole Lamb must be eaten Obs 2. The holy Spirit of God implies and requires our whole conformity to Jesus Christ under the names 1. of eating and drinking unless ye eat the flesh of the Son of man and drink his blood ye have no life in you John 6.53 His flesh is his Word the Word made flesh John 1.14 His Spirit is drink He hath made us to drink into one Spirit 1 Cor. 12.13 Hence is our spiritual life Christ our life Col. 3.4 To me to live is Christ Phil. 1.21 2. The Spirit requires our conformity unto him in clothing put ye on the Lord Jesus Christ Yea we must be armed with him what the Apostle calls the armour of light Rom. 13.12 13 14. he explains and calls the Lord Jesus Christ Reproof 1. Who will eat the Head who will be contemplative Christians but not the legs and feet they are not practical not affectionate Such an one was Judas he knew Christ and preached him but his bowels gushed out he had no mercy Reproof 2. Those who are practical and perform some outward work materially good without the inwards As the Pharisees would perform some outward duties without the inward and spiritual commandment Our Lord saith Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees ye shall in no case enter into the kingdom of heaven Matth. 5.20 Nor is that Authors tenent other then Pharisaical who writing a work of Wisdom adviseth men to supply the necessities of the poor and miserable but not to be moved or troubled at their miseries His reason Because saith he it damps a noble spirit I know not wherein he placeth the nobility of spirit unless with Aristotle he account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
persons devotions and prayers shall be accepted of God being sanctified by the holy Ghost Rom. 15.16 If a soul shall sin through ignorance against any of the Commandements of the Lord concerning things which ought not to be done Levit. 4. Ver. 2.13.22 and shall do against any of them I have three exceptions against the translation of this second verse whereof two are common to verse 13. 22. 1. What is here rendred against any of the Commandements is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex omnibus praeceptis of all the Commandements 2. What they put in a Parenthesis concerning things which ought not to be done is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which should not be done 3. What is turn'd against any of them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from one of them 1. What a difference is here in the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among all the significations reckoned up by Grammarians doth not signifie against nor doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie any unless joyn'd with a negative as Exod. 20.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non facies omne opus i.e. ullum that is as our Translators turn that place well thou shalt not do any work 2. What reason had they to put those words in a Parenthesis concerning things which ought not to be done And what need was there of that supplement concerning things I suppose to make the best of it it might be this pious consideration whereas these words the Commandements of the Lord come immediately before if these words which ought not to be done shold so follow there might be an ill inference made viz. That some of the Commandements ought not to be done But they well knew that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well a negative precept as an affirmative as the Rabbins call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a precept-do an affirmative precept and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a precept-thou shall not do a negative precept so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a precept or Commandement is common unto both Yea themselves elsew where so render the words without scruple as Psal 15. wherein there are more negatives then affirmatives yet they conclude the Psalm he that doth these things shall never fall Zach. 8.16 17. These are the things which ye shall do c. where there are things to be left undone which the Lord saith he hateth Yea although the Decalogue or Ten Commandements are more of them negative then affirmative yet how ordinary is it with the Lord to enjoyn us to do his Commandements For to do them is to obey them whether affirmative or negative 3. What they turn against any of them is from one of them And ver 13. If they have done some what against any of the Commandements whereas the Hebrew words are if they have done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of all c. And again verse 22. If the Ruler hath done somewhat against any of the Commandements c. the words are to be rendred as before if he hath done one of all c. In these places the note of universality all the Commandements and the singularity of the breach and violation of one of them are both slur'd and vanish in conceptum confusum into an obscure indefinite How much better hath the Tigurin Bible expressed both in ver 2. If a soul shall sin through errour in cunctis prohibitionibus Domini quae fieri non debebant ipse verò unum ex illis fecerit c. In all the prohibitions of the Lord which ought not to be done but he hath done one of them c. So Vatablus So Luther also mentions one of the Commandements and two Low Dutch Translations Pagnin also and Tremellius Piscator and the French Bible I note this the rather because of that almost general neglect of Gods Commandements held by some not to belong to a Christian man by others to be impossible to be kept through the grace of God by any man and this opinion amounts to the same in effect with the former whereas these three verses beside manifold other Scriptures forcibly prove that as the Lord requires both of the Priest and the People of the Ruler and all and every one under his power an universal regard to be had to all and every one of his Commandements so he supposeth that all and every one of these have respect unto all the Commandements of God and to every one of them in that he prescribes an offering in case any one of them hath broken one Commandement and that out of ignorance and errour And certainly the like care and observation yea greater ought to be had by us Christians in respect of all every Commandement of God For although it be now almost commonly believed that there is something to be remitted and abated of the strictness and rigour of the Law in our Evangelical obedience in regard of that which was required of them who lived under the Law that assertion is altogether groundless and untrue which yet therefore hath obtained belief and approbation amongst most men because it is easie For they love an easie religion a-life Proclives à labore ad libidinem men by corrupt nature hate what is hard and difficult love their ease But the Gospel indeed requires more obedience of us then the Law which may appear as by that which our Lord affirms Except your righteousness exceed the righteousness of the Scribes and Pharisees which yet was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most strict Heresie as the Apostle calls it Acts 26.5 ye shall by no means enter into the kingdom of heaven Matth. 5.20 As also by our Lords exposition of the Law that the obligation of it reacheth to the soul and spirit Matth. 5.21 c. Yea the penalty of disobedience to the Gospel is more grievous then that for the breach of the Law For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward how shall we escape if we neglect so great salvation Hebr. 2.2 3. and 10.28 29. He who despised Moses Law died without mercy under two or three witnesses How much sorer punishment shall he be thought worthy of who hath troden under foot the Son of God c. And great reason there is For where the Lord hath given more grace he may justly expect more obedience and duty from us according to our Lords rule of equity Luke 12.48 Let us well consider this O Reader who ever thou art and let us conscientiously regard every one of Gods Commandements and take great heed lest we break any one of them since he who breaks but one Commandement is guilty of all James 2.10 As in a copulate Axiom saith the Logician one false part renders the whole Axiom false And a Chrystal Glass or Mirrour though broken but in one part yet the whole Glass is said to be broken And one breach made in the Glass of righteousness the holy Word of God
11.12 28. lest his people being mingled among the Nations should learn their works and swear by other gods See the truth of this Jer. 12.14 15 16. Thus saith the Lord against all mine evil neighbours c. it shall come to pass if they shall diligently learn all the wayes of my people to swear by my Name The Lord liveth as they have taught my people to swear by Baal then they shall be built up in the midst of my people And we now live mixt one with another good and bad together and every one endeavours to assimilate and render another like unto himself O that every one of us so far as we have attained would endeavour to render another like unto God! Now although swearing by the Name of God rashly vainly and falsly and without just cause hath alwayes been a sin and so accounted Ecclus 23.9 13. Yet the universal prohibition hereof was reserved until the time of Reformation Matth. 5.33 37. Howbeit that this kinde of swearing ought not here to be understood but Adjuration only and to put an end to controversies among men as hath been said will appear to be true if we lay to the words now questioned and compare with them what Solomon saith Prov. 29.24 He that is partner with a thief hateth his own soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he heareth adjuration and uttereth it not Where we have these very words of the Law Levit. 5.1 and an exemplification of it In this case the Arabic Proverb is not to be understood Repentance for silence is better then repentance for speech And that of Cato hath no place here Nam nulli tacuisse nocet nocet esse locutum For silence in this case argues a consent unto evil Take notice here Christian Reader how strict the Lord is in requiring a discovery of sin and that the truth should be brought to light and judgement and that under a ceremonial dispensation so that he who concealed his knowledge rendred himself guilty And shall we who ought to depart from and hate every evil way and every iniquity and loathe it in our selves shall we hide and keep anothers sin as sweet under our tongue In this case it will well beseem our Christian prudence and charity to enquire what will be more profitable for our brothers reformation whether to accuse him and discover his sin as Joseph did his brethrens Gen. 37.2 or at least for a time with lenity and pious long-suffering to bear his weakness But if we wink at and dissemble our brothers sin as if we favoured it and waited not for a fit time for reproof of it we make our brothers sin and guilt our own and our tenderness and clemency toward our brother will be interpreted no less then contumacy and disobedience toward God Remember how Solomon concludes his Ecclesiastes and with it I shall conclude this Essay God will bring every work into judgement and every secret thing whether it be good or whether it be evil And the Priest shall make an atonement for him concerning his sin Levit. 5. Ver. 6. This sense is imposed upon these words beside their genuin and proper meaning which is this And the Priest shall expiate or purge him from his sin The only difficulty if any there be is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it be referred to the person purged from his sin and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to purge or expiate is construed with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or whether it have reference to the Sacrifice as Arias Montanus understood it Both have their Authors and their meanings good As for Atonement what is meant by it but union with God or oneness as when God and man are at one And how can that be wrought while the sin intervenes and keeps man at a distance from his God Esay 59.2 It is true indeed that the Spirit of God hath couch'd two actions under one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. to cover and 2. to purge cleanse or expiate But although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie to cover yet not so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.16 as a cloak to cover knavery not so as to hide the sin but as a playster is applyed to cover and so to cure and heal a wound and so the first signification will fall into the second Thus the Tigurin Bible renders the words verbatim Et expiabit eum sacerdos à peccato suo And the Priest shall purge or expiate him from his sin And the Chald. Par. saith the very same though somewhat otherwise translated So Munster so Vatablus so Tremellius so Diodati And although the Spanish Bible hath reconcilierà in the text yet it hath expiarà the Priest shall expiate in the margent If meantime the sin remain how can the atonement or reconciliation be made since sin is the only make-bate Quod turbat omnia which therefore if it remain and be not really and truly removed and taken away the wrath and the condemnation and guilt and obligation unto death must remain with it What is wont in this case to be said that there is no condemnation to them that are in Christ Jesus which words are usually cited alone and the following words suppressed it is true of them who walk not after the flesh but after the spirit whom the law of the spirit of life in Christ Jesus makes free from the law of sin and death in whom the righteousness of the law is fulfilled Rom. 8.1 4. It is true these actions are all of them ceremonial poor and beggarly rudiments yet by them are figured out the pretious truths of God touching atonement with God and expiation from sin as gold is weighed out by brass or leaden weights The real purging from our sins by Christ is meant by the ceremonial expiation wrought by the Priest and the sacrifice And therefore the Apostle so reasons if the blood of Bulls and Goats and the ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the flesh so far then it did sanctifie how much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God Purge your consciences from dead works to serve the living God Let us well consider this Christian Reader lest in a matter of so great concernment unto our immortal souls we suffer our selves to be deceived by concerning a word of very large signification which if it mean any thing but expiating the sin take heed of it Dolosus versatur in generalibus if we be deceived in the figure we shall also be deceived in the Truth it self which is conveyed by it But suppose the sin only covered which is that which many contend for if it yet remain in us what singular benefit is the Reconciliation or Atonement unto us only that the putrid and loathsom ulcer is skin'd over that the remorse and clamour of the guilty conscience is quiet and stilled for a time that the malefactor is
not made thee and established thee Deut. 32.6 Is not Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater futuri seculi the everlasting Father Esay 9.6 And who is thy Mother Who but the doctrine the wisdom of the holy Church of Christ the Spouse of Christ the wisdom that descends from above James 3.17 the Lambs Wife that comes down out of heaven Revel 21.9 10. Jerusalem above the mother of us all Gal. 4.26 This is the true heavenly Eve built out of the heavenly Adam flesh of his flesh and bone of his bone who is Christ himself Ephes 5.30 31 32. This is a great mystery saith the Apostle but I speak of Christ and the Church This is the true pure Doctrine spiritually the Virgin Mary so Maria signifies according to divers of the Ancients the Mother of Christ conceived formed and born in us and brought forth by obedience and doing the will of our Father who is in heaven For who is my Mother saith the Son of God whosoever doth the will of my Father who is in heaven he is my Mother and Sister and Brother Matth. 12.49 50. Our heavenly Father deserves all honour of his spiritual children For whereas earthly fathers impart unto their children essence nourishment education and inheritance the Father of spirits gives to his children his divine nature 2 Pet. 1.4 he nourisheth us with the flesh and blood the Word and Spirit of his Son He instructs us and gives us the unction from the Holy One whereby we know all things 1 John 2.27 He corrects and chastens us as our loving Father that we may be partakers of his holiness Hebr. 12.10 He provides for us an inheritance incorruptible and undefiled 1 Pet. 1.4 Meantime he bears us and is patient and long suffering toward us as a Father beareth his children Deut. 1.31 If he be a Father yea such a father where is his honour Mal. 1.6 Where indeed yea where is he not dishonoured Is it not the greatest slighting of a father to neglect his commands What do they else who regâ—ard not the Commandements of our heavenly Father they despise not men but God 1 Thess 4.8 and then is added Who hath also given unto us his holy Spirit Wherefore else but to keep his Commandements And therefore he hath given his Son unto us that the righteousness of the law might be fulfilled in us Rom. 8.3 4. Yet is he despised and rejected of men Esay 53.3 and figured by Elihu the son of Barachel the Buzite of the family of Ram. Elihu even Deus ipse God himself the Son of the blessed God that 's Barachel and of the family of Ram that is the high One the most high God yet is he a Buzite despised and contemned yea troden under foot by the Jebuzites such as tread under foot the Son of God and put him to an open shame Hebr. 10.29 and lightly esteem the Rock of their salvation Deut. 32.15 O thou Jebusite thou base thou vile man Such thou rendrest thy self by despising thy God 1 Sam. 2.30 They who despise me shall be lightly esteemed Mark how the Apostle reasons Hebr. 2.2 3. If the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward how shall we escape if we neglect so great salvation The Syriac Interpreter turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neglect by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tread under foot the greatest neglect and despiciency The Apostle proves this à minori reasoning from the lesse to the greater Hebr. 10.28 He who despised Moses's Law died without mercy under two or three witnesses Of how much sorer punishment shall he be thought worthy who hath troden under foot the Son of God c Consider this a-right O man Is not he the wisdom of thy God before whom in thy false reasoning thou preferrest the wisdom of thy flesh Is not he the true righteousnes of thy God before which thou esteemest the false righteousness of thy flesh Is not he the power of God which thou enfeeblest under pretence of impotency weakness to slight him what is it but lighlty to esteem the most honourable yea the honor it self which cometh of God only John 5. ver 24. with 1 Pet. 2.7 marg To make nothing of him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very Being and who gives to all things their Being in whom we all live and move and have our Being Yea who himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things Col. 3.11 And this is the Buzite he whom by thy disobedience thou despisest and treadest under foot The punishment denounced against those who slight their parents is death But what death can expiate so great despiciency of the great God what less then the eternal death it self What reparation of honour can we possibly make to him whom we have so deeply despised The good God and our Father puts us in a way of expiation even by dying daily unto our sins This no doubt was one if not the principal meaning of what our Lord said to his son Adam Luke 3.38 upon transgression of the first Commandement of his Father In the day that thou eatest thereof dying thou shalt die for certainly Adam died no other death many hundred years after Gen. 2. v. 17. O let us all die that precious death through the power of the Spirit of our God Rom. 8.13 So shall we live yea so shall we reign yea so shall we be glorified Rom. 8.17 And what reparation of honour does the Lord require of us What other then to restore him that life which is lost in us that life of God from which we have been estranged Ephes 4.18 He that offereth praise he honoureth me And what is he who else but he that disposeth his way aright Psalm 50.23 It is the life the holy life that life which is worthy of God which honoureth God For so what our Translators turn I will bless thee while I live Psal 63. Ver. 4. is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Vatablus and the Vulg. Latin In vita mea which should be rendred in English In my life Thus when the Psalmist had exhorted to praise the Lord Psal 106.1 He then inquires who can do it ver 2. to which he answers ver 3. Blessed are they who keep judgement and he who doth righteousness at all times as if he should in express terms say That 's the man who truly honours God So much our Lord saith Herein is my Father honoured that ye bring forth much fruit John 15.8 namely such as are filled with the fruits of righteousness which are by Jesus Christ to the glory and praise of God Phil. 1.11 This is the honour and praise which must be given unto our Father in this world and be continued in the world to come in everlasting Hallelujahs Salvation and glory and honour and power unto the Lord our God! Revel 19.1
he apprehends God to be that will not for his cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who will make any account at all of his life but will hazard it and all he had and is to serve his God Bravely resolved Noble Israelites But would we indeed serve the Lord of Hosts be of his Militia enter and list our selves in his Matricula his Military Roll as his Souldiers 1. All his Souldiers must be Males in regard of dignity strength and courage Pharaoh reason'd right though to a wicked purpose Exod. 1.9 10.16.22 The sons of Israel are mightier then we Come on let us deal wisely with them lest they multiply and it come to pass that there falleth out any war and they joyn also unto our enemies and fight against us and so get them out of the Land Therefore lay servile works upon them enfeeble and abase their spirits and bring them low As for their off-spring kill all the male children and save the female alive Thus Pharaoh reasoned and that rightly for the males of Israel are they who most annoy the spiritual Egypt and are most fit to expel the spiritual Canaanites Yet is this no prejudice unto no exemption of the female sex from the spiritual warfare But as there have been Virago's Man-like women famous for their Martial exploits their stout and masculine valour as Semiramis Tomyris the whole Nation of the Amazons beside many other so there have been are and must be of the same sex women as valiant and able to wage the Lords wars Ye read of such Exod. 38.8 who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waged war at the door of the Tabernacle how so they did I have shewed elsewhere and the like examples ye have 1 Sam. 2.22 For there is the spiritual and masculine part of the inward man in all faithful and holy women even strength and vigour of minde and life Such was in Sarah Hebr. 11.11 and in all the genuine daughters of Sarah who are not afraid of any amazement 1 Pet. 3. So that the natural difference of Sex makes no spiritual difference in Christ the Leader and Captain of salvation in whom there is neither male nor female Gal. 3.28 But as the Christian fortitude is here signified by the masculine Sex Christs Souldiers must be males so likewise by their age 2. The Lords warriours must be twenty years old This age imports the strength of the yong man The Lord requires this age in a Souldier who is to fight against the inward and spiritual enemies For what is here implied by this number twenty what else but the Law of God doubled in their number The Ten Commandements in the letter only Deut. 4.13 they are proper to the childe and one as yet under age So the Law is weak by reason of the weakness of the flesh Rom. 8.3 This weak Law came from Mount Sinai but the Law is also spiritual Rom. 7.14 and that comes from Mount Sion Hebr. 12.22 Even the Ten words which the Lord gave out of the midst of the fire Deut. 10.4 the fiery Law Deut. 33.2 or rather as in the Hebrew the fire of the Law that is the Spirit of the Law which is as fire Matth. 3.11 Even the Law of the Spirit of life which is in Christ Jesus our Lord Rom. 8.2 This is not written in Tables of stone 1 John 2. Ver. 13 14 the hard heart will not yet receive impression but in the fleshy Tables of the heart 2 Cor. 3.3 This Law bring life and strength and power with it For as the man is so is his strength Judg. 8.21 I write to you yong men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye have overcome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked one the Devil 1 John 2.13 and again ver 14. I have written to you yong men that ye are strong and the word of God abideth in you even the Law of the Spirit of life which is in Christ Jesus our Lord Rom. 8.2 and ye have overcome the wicked one It is not the literal law the Ten words in the letter only but the spiritual law written in the heart which having brought us to Christ makes us powerfull and valiant in him This was figured by Abner who brought about all Israel to David 2 Sam. 3.12 And what is David but as anciently etymologized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manu fortis the strong and able of his hands and a notable type of Christ the strong one born in Bethlehem as Christ also was that is not only the house of bread but also the house of war And the Lord had said of David By the hand of my servant David I will save my people Israel out of the hand of the Philistines and out of the hand of all their enemies 2 Sam. 3.18 But David hath another Etymologie from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dilectus the Beloved one a figure of the love it self which is strong as death Cant. 8.6 Unto this David Abner comes Abner what 's he but the light of the father that is the fathers law Psal 40.8 Prov. 6.23 which brings us to Christ And he comes with twenty men 2 Sam. 3.20 the Commandements in the Letter and in the Spirit 3. There is no discharge from the spiritual warfare every one who is listed in the Army of Israel must be twenty years old and upward or above So old he must be but not only so old but above How much above The Scripture no where limits no where sets any period or end to the Christian souldiers duty and service But more of this anon 4. The Lords Souldier must come out of Egypt Otherwise how can he be said to be redeemed out of Egypt How can he obtain any benefit of his redemption A price indeed is paid for redemption but it profits not them who continue in their slavery but those who come forth of it and serve their Redeemer in his wars For being redeemed out of the hands of our enemies we ought to serve him without fear in holiness and righteousness before him all the dayes of our life Luke 1.74 75. For what is it to Come what else but to believe so one explains the other John 6.35 Howbeit this belief is not that Christ hath come out of Egypt for us not that we should believe this and still continue in Egypt The people believed the Lord and his servant Moses Exod. 14.31 but the people themselves came out of Egypt and so must we To believe is expressed by coming and to be coming is to be yielding pliable and obedient 5. Here is a great difference between the outward and inward souldiery Old age as of sixty years exempts men from going to war and some of the Jews have so limited the time but without warrant of Scripture For hereby was figured the Christian warfare from which no man can be discharged no man can be relieved Paul the aged was also a servant and souldier of Jesus Christ Nor can
like which our Translators render only by as Haggai 1.1 and often elsewhere Thus he hath in all ages raised up his Priests and Prophets without the authority yea against the authority of men Amos 3.8 Acts 4.20 2 Pet. 1.21 For certainly it is unreasonable and most presumptuous to confine the Spirit of God unto certain Theses Articles confessions and opinions of mens making which yet seems so much the more daring and indeed provoking of the only wise God in that they cannot say that their dictates proceed from an infallible spirit yet would they limit and bound the infallible Spirit of the God of truth by their presumptuous humane spirit which as they themselves confess is fallible and subject unto errour This where-ever it appears it s the spirit of Antichrist according to which the Scribes and Pharisees boldly examined our Lord himself By what authority doest thou these things and who gave thee this authority And as they dealt with our Lord himself so likewise with his Apostles as it is evident in their Acts often And after the same manner the wisdom of the flesh hath alwayes advanced it self over the wisdom of God So true is that which our Lord tells us If they have persecuted me they will also persecute you if they have kept any saying they will keep yours also Which yet seems the more strange that the same men who have heretofore judged it most unjust so to have their hands bound their mouthes stopt that they might not exercise their gifts their own complaint and phrase the same men or of the same spirit are the most zealous persecutors of others and that upon the very same grounds whereby they justifie the least warrantable proceedings of those heretofore in authority which formerly they most condemned pudet haec pudeatve opprobria vobis Et dici potuisse non potuisse refelli Be we exhorted who ever are made Priests unto God that we become like unto the great high Priest who fills our hand and makes us Priests unto his Father He is styled by the Apostle a merciful and faithful high Priest Hebr. 2.17 As for Mercy it is 1. The common Character of all who feat God Psal 112.4 2. It is his command whose Priests we are Zach. 7.9 3. He gives example in himself Luke 6.36 and 15.20 Exod. 20.6 4. As this mercy is not without example so not without reward Prov. 14.21 He who hath mercy on the poor Prov. 14. Ver. 21. happy is he Or rather O the blessedness of him who hath mercy on the poor Blessed are the merciful for they shall obtain mercy 5. It is more acceptable unto the Lord then Sacrifie Matth. 9.12 and 12.27 It s the primary will of God whereas the other is the secondary less principal and good only in order to the first 2. As the great high Priest is merciful unto men so is he faithful unto God in things belonging unto God The Father hath given all things into his hand John 3.35 And he was faithful unto him who appointed him Hebr. 3.2 which was necessary in regard of the covenant between the Father and the Son Psalm 40.6 7 8. which the Apostle applies Hebr. 10.5 9. And as the great high Priest was faithful so ought we to be in things belonging to God in our Priests office We have many kindes of Oblations to offer unto our God which the great high Priest hath put into our hand Every Priest must have somewhat to offer And I fear we have many of us too much to offer Have we offered up our free-will offering Rom. 12.1 Our trespass-offering Psal 51. Our daily whole burnt offering Psal 44.22 The Wiseman tels us of many Oblations Ecclus 35.1 c. These are the most acceptable Sacrifices when the Priest offers not alienam carnem at suam mactat voluntatem not the flesh of beasts but his own will For the inward offerings are most pleasing unto our God who is a spirit when we mortifie kill and crucifie our corrupt affections and lusts which are contrary to the law and will of God So that he who keeps the Law offers Sacrifices enough saith the Wise man Ecclus 35. Such are all acts conformable to the will of God all acts of obedience to the law of God which the high Priest hath put into our hand and power and enabled us to do Rom. 8.3 Phil. 4.13 It is the saying of an holy Father Verum sacrificium est omne bonum opus quod agitur ut sanctâ societate Deo inhaereamus c. A true Sacrifice is every good work which is performed that with holy fellowship we may cleave unto God And doubtless it is the will of God and which was at first intended by him that such a Priesthood should be the common office of all his faithful and obedient people And therefore upon condition of obedience the Lord makes promise to all Israel that they shall be unto him a kingdom of Priests Exod. 19.6 And this promise no doubt had been fulfilled had they continued in their obedience But when they fell by idolatry Exod. 32. upon occasion hereof God made choise of the Tribe of Levi who according to their name clave intirely to the Lord when all the other Tribes revolted Yea and upon the disobedience of Levi the Lord saith he will have no pleasure in them nor will receive an offering at their hand Mal. 1.10 but that his Name shall be great among the Gentiles ver 11. And Chap. 2. Because the Priests corrupted the covenant of Levi and they made the people stumble at the law which hath been and is the great sin of the present Priesthood therefore hath the Lord rendred them contemptible and base before all the people where their crime is again repeated ver 8 9. Hence also it is that the Lord threatneth that he will cut off the name of the Chemarim with the Priests Zeph. 1.4 Therefore the promise of the Priesthood is enlarged even to all the penitent believers and obedient ones and is said to be fulfilled 1 Pet. 2.9 Revel 1.6 O that the same Priests office were fulfilled by us into whose hand and power the Lord puts such spiritual sacrifices as shall be accepted of God through Jesus Christ the great high Priest By him therefore let us offer up the sacrifice of praise to God continually that is Hebr. 13. Ver. 15 16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit of lips confessing to his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But forget not doing good and communicating for with such sacrifices God is well pleased SERMON IX MYSTAGOGUS The Dispenser of Divine Mysteries Numbers 4. ver 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 dye THese words contain part of the Cohathites service which is positively and negatively set
fire to sit down and wait upon the heavens for light The Prophet Esay prescribes the same course for avoyding the like fools fire of contention kindled by ignorant and undiscreet zelots Chap. 50.10 11. Who is among you that feareth the Lord that obeyeth the voice of his servant that walketh in darkness and hath no light Let him trust in the Name of the Lord and stay upon his God Behold all ye who kindle a fire who compass your selves about with sparks walk in the light of your fire and in the sparks that ye have kindled This shall ye have of my hand ye shall lie down in sorrow 2. The Scripture is not so plain perspicuous and easie as some conceive it to be No no For though I dare not say with S. Hierom that Nullus apex vatat mysterio thre is not a tittle without a mystery yet well may I complain with that Father That though the meanest and easiest Trade requires long time perhaps seven years to learn the mysteries contained in it and when they are known perhaps some of them are little better then mysteries of iniquity yet some notwithstanding entertain so poor a conceit of the most mystical art of life that it may be gain'd extempore The daily experience of this makes me often renew this complaint That men who can thrive at no Trade Repentè sic Theologi prodire suddenly turn absolute Divines Postquam omnis res Janum Ad medium fracta est aliena negotia curant Excussi propriis Broken men make themselves whole again by the cure of other mens souls who have had but little care of their own souls or bodies or estates 3. Yea hence it followes that it is no dishonour as some think it to be to discover a mystical spiritual and all egorical sense of the holy Scriptures both of the Law and of the Gospel Nay rather Magna gloria est sequi Dominum It s a great glory to follow the Lord who by Moses and the Prophets in this Scheme speaks unto us And our Lord Jesus Mark 4.34 spake not without a parable unto the multitude And his Apostles writings are full of them and discoveries of them And who is there of all the Fathers who hath not used them And shall it be a discredit unto the children to imitate their fathers Will not the dishonour rather fall on them who adhere only to the Letter yet hold themselves to be stewards of the mysteries of God 1 Cor. 4.1 when yet they declare only the letter and history of the Scripture which every one already knowes to whom they speak To such as these our Lord spake Luke 24. v. 26 27. when he said O fools and slow of heart to believe all that the Prophets have spoken Ought not Christ to have suffered these things and so Vulg. Latin Munster and Castellio to enter into his glory And beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself Had these things been meerly literal and historical what need had there been of exposition But because they were mystical and they understood them not therefore he cals them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as understood not spiritual things as the Apostle useth that word in that sense Gal. 3.1 As I may hereafter shew if the Lord will 2. The Kohathites must not go in to see when the holiness or holy things are covered There is reason enough for this if we alleage the Lords prohibition he hath for bidden them to go in to see But there is reason also for the Lords prohibition in regard 1. of the secrets covered as hath been shewen and 2. in regard of the persons 1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God himself who reveals and conceals his secrets and 2. in regard of the Kohathites themselves who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unqualified for the sight of divine mysteries and 3. in regard of those who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persons initiated and fit to see and know them The great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Dispenser of secrets he hides them from the wise and prudent and reveals them unto babes and the reason follows even so Father for so it seemed good unto thee Hoc videlicet ostendens quod injustum esse non potest quod Justo placet shewing thus much that it cannot be unjust that pleaseth the just God saith S. Gregory And his justice will appear from the consideration of the unqualified and qualified persons 1. The Kohathites prefigured men in their natural or animalish condition also such as are under the Law In both which regards they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not fit to see the holy things covered 1. The Kohathites prefigured men in their natural condition who are not capable of the things of Gods Spirit 1 Cor. 2.14 And therefore the Kohathites have their name from stupidity and dulness 2. These Levites represented such as are under the Law and the holy truths of the Gospel were not made known to such but were hid from ages and generations Col. 1.26 These were commanded to keep out and not come in to see To them who are without all things are in parables and not plainly revealed Mat. 4.11 And as it is just with God to exclude those who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and unqualified persons so just it is also with him yea and his gracious act to reveal his secrets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to qualified persons initiated and sitted to receive them For so God gives to the man that is good in his sight wisdom and knowledge Eccles 2.26 But this will some say proves a fatal decree of biding the holy truths of God from some and revealing them to others As our Lord seems to say expresly Matth. 13.11 To you it is given to know the mystery of the kingdom of God but to them it is not given Holy Chrysostâ—me will not admit of any such collection His words are these on Matth. 13.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ speaks thus saith that holy Father not as if he meant to bring in any necessity or fatality into the world no nor chance and casualty but that he might shew that evil men are the cause of their own evils and that the knowledge of divine mysteries is the gift of God But this seems hard measure and at least an unkinde exclusion of the Kohathites men in their natural estate and such as are under the Law that they should not be admitted to see the boly things Not so for God is the God of order and in all ages the Law and the legal services and the Ministers of the Law are in order to the Gospel according to the Apostle 1 Pet. 1.12 unto whom it was revealed that not unto themselves but unto us they did minister the things which are now reported unto you c. Besides although they know not the secrets and holy things of God yet some things are so plain that they
For si bonus est insons contrarias malus est sons Auson So that Sons is an evil man from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebellious against God and man Or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 odious hateful to God and man and to himself also If we consider the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred here to be guilty which from its affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports an horror and abominatiou as from blasting and as it were a lovely and desolate estate such as needs must the guilty mans be who is broken off from the society with God and man So that to be so guilty to be in fear and horrour after committing some of all the sins of man to trespass a trespass against the Lord to be so guilty its a duty an obligation that lies upon the sinner as in the day of expiations the people are commanded to afflict their souls Levit. 16.29 under penalty of being cut off Levit. 23.29 And such a duty it is as the Lord expects Hos 5.15 I will go and return to my place until they acknowledge their offence Hos 5. Ve 15. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until they be guilty Dones deficiant as Pagnin turns the word until they fail faint and quail in their courage till fear and horrour overtake them and so the words following sound Until they be guilty and seek my face in their affliction or strait 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto them they will seek me early Such a desolate state sin committed against God and man the sinner through mercy is disposed unto Lam. 3.28 29 30. He sits alone and keeps silence because he hath born the yoke upon him He putteth his mouth in the dust if so be there may be hope He giveth his cheek to him that smiteth him he is filled with reproach Such an abased condition the Lord requires toward repentance remission of sin and expiation of it 2 Chron. 7.14 It my people upon whom my Name is called shall humble themselves and pray and seek my face and turn from their evil wayes then will I hear from heaven c. If we consider this well what it is to be guilty and how it follows upon sin committed against God and man we cannot but wonder at an impudent and daring generation who have on their souls an heavie load of guilt yet beat it lightly at least with pretence of much innocency Spem vultu simulat premit alâ—o corde dolorem Confident in face but full sad in heart Nil conscire sibi nullâ pallescere culpâ Own 's no guilt to himself appall'd at no fault Yea with great boldness they intrude into the Congregation of Saints as if they were of their communion The Lord himself seems to marvel at the peoples impudence Jer. 7.8 9 10. Jer. 7. ver 8 9 10. Behold ye trust in lying words that cannot profit Will ye steal murder and commit adultery and swear falsly and come and stand before me in this house which is called by my Name and say we are delivered to do all those abominations as if they should say we come into the Temple to thank God for the success of our sins or to pray for help to do them or we are free'd or redeem'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to commit these abominations And truly its wonderful that the just God shewes not some notable example upon such hypocrites He hath so done as appears by what the Wiseman speaks Ecclus 1.29 30. Be not an hypocrite in the sight of men and take good heed to what thou speakest Exalt not thy self lest thou fall and bring dishonour upon thy soul and so God discover thy secrets and cast thee down in the midst of the Congregation because thou camest not in truth to the fear of the Lord but thy heart is full of deceit Hence it followes that the man hath in himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Judicatory a Tribunal where he judges or may judge himself 1 Cor. 11. Judge your selves c. accuse or condemn himself Rom. 2. According to which a man is said to be worsted in his cause 1 Cor. 6.7 This is utterly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 6. ver 7. a fault among you that ye go to law one with another it is a worsting as when a man does causa cadere lose his suit According to which a man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-judged and condemned Tit. 3.11 according to which a man being self-judged self-worsted self-condemned he is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-tormentor yea too often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-executioner Take notice hence how partial men are unto themselves they will not own their own guilt Achan took Josh 7. And Micha took Judg. 17.2 Neither of them stole And the Civil Law calls stoln goods Res amotae things put out of their place The figures Euphemismus and Charientismus whereby graceful names are put upon dishonest and soul actions are of notable uss in these evil dayes Which may discover the egregious folly of many vain men who go about to silence the clamour of their guilty conscience with a noyse of Musitians Alas to what purpose are the Minstrels when the Damsel is dead Matth. 9.23 Or who put themselves into merry company of some Buffoons who may jeast away their sorrow Or else they get them among their associates and carnal friends perhaps as deep in guilt as themselves and there they hope to drive away their guilt with a Club or play it away at Cards or Dice Or else they get into the countrey and hope to run away from their pursuing guilt But evil hunts the wicked man to overthrow him Psal 140.11 haeret lateri lethalis arundo Alas These and such shifts as these are but like the skinning over of a festred wound It will break out again And when men have used all their arts and policies to hide themselves from their guilt their sin will at length finde them out Mystice We read Verse 5. that the Lord spake unto Moses This form of words so often iterated are not vainly to be neglected like Homers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor to be understood onely according to the dulness and incapableness of the hearer but according to the Majesty of him who so speaks For the Lord Jesus tels us that God is a Spirit John 4.24 And the Apostle The Lord is a Spirit 2 Cor. 3.17 And therefore what he speaks must be spiritually understood Yea it is not only spiritual but even Spirit it self The Lord Jesus John 6. when he had in mystical words delivered at large the secret of his body and blood some who were fleshly minded said How can this man give us his flesh to eat My words saith our Lord are spirit and they are life And whereas the words before us are a part of the Moral Law and belong to the eighth Commandement Thou shalt
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne Gen. 42.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 injustice Jer. 51.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawlesness Ezek. 16.21 So Vatablus and the Tigurin Bible Reddet culpam suam he shall restore his fault If therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so signifie as it doth how shall the sinful man make any restitution satisfaction or recompense for his sin a man may run into debt but how he shall discharge it how he shall pay his debt there 's the question Facilis descensus Averni sed revocare gradum superasque ascendere ad auras hic labor hoc opus est we may abase our selves even to Hell Esay 57.9 But how shall we arise Hos 13. ver 9. Corruption O Israel is thine own but thy help is in me And what is the condition of one is the same of all For all have sinned and fallen short of the glory of God Rom. 3.23 And who can satisfie one of a thousand What then shall the trespasser the sinner the unjust person do garly how shall he pay his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his trespass The Text answereth this question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall restore the trespass in his Head And 1. What is the Head And 2. How shall the poor indebted man pay or restore his trespass in his Head Surely the Head is Christ Ephes 1.22 He is Head over all especially to his Church Ephes 5.23 Col. 1.18 Yea yet more especially the Head of every man is Christ 1 Cor. 11.3 to rule and govern the man This is the ransom which God findes upon the mans acknowledgement of his sins Job 33.23 24. whom the Lord sets forth a ransom for all to be testified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their several seasons 1 Tim. 2.1 Of this debt and discharge of it the Apostle speaks Rom. 3.23 That we may the better underdand this great work of the Lord Jesus our Head and only Mediator and how he makes reconciliation for the sins of the people Hebr. 2.17 I beseech you consider it in this order The Lord Jesus makes reconciliation 1. Passively and exemplarily 2. Actively 1. Passively by his inward and outward suffering his dolours and agonies of his soul the buffetings the scourgings the contradictions of sinners against himself yea the suffering of death it self 2. Actively and that two wayes 1. Purgatively by incorporating and imbodying or fleshing us with his flesh For so Believers are members of his body of his flesh and of his bones Ephes 5. And arming us with a lowly meek obedient watchful wise and long-suffering minde and spirit and spirituall blood whereby we are enabled against carnal and fleshly pollutions as also against spiritual defilements 2. Meritoriously by taking away the guilt of these sins whereof we have repented and which we have left Gal. 3.13 Christ hath redeemed us from the curse of the law being made a curse for us 2. The debtor must adde over and above the fifth part I shall not here trouble you or my self with what one of the ancient Greek Fathers descants upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here read in the LXX but his mystical sense is good Quinque munerus frequenter imò pene semper pro quinque sensibus accipitur saith he The number five often yea almost alwayes is taken for the Five Senses These five senses may be restored in holy actions so as if we have abused them in worldly businesses and imployed them in those things which are not according to the will of God we may now restore them in holy religious actions and adde over and above five others which are the senses of the inward man according to which being become pure in heart we see God Mat. 5. And having ears to hear we may hear what our Master Christ teacheth That we may receive that sweet savour whereof the Apostle saith we are a sweet savour of Christ unto God 2 Corinthians 2. And that we may taste and see that the Lord is gratious that our hands may handle the word of life 1 John 1. Accordingly the Apostle prayes that our love may abound yet more and more in knowledge and all judgement Phil. 1. ver 9. Phil. 1.9 The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in acknowledgement and in every sense Unto all these one must be added saith he Vt ad unum Deum haec cuncta referamus that we refer all these to the one and onely God So he Or by the fifth we may understand what ever is above that which is elementary visible and of this lower world all whatever is holy just good wise patient meek loving gracious honourable excellent This and infinitely more then all this is to be attributed unto him against whom we have sinned To him be Glory Majesty and Dominion for evermore All the dayes that he separateth himself unto the Lord he shall come at no dead body He shall not make himself unclean for his father or for his mother for his brother or for his sister when they die because the consecration of his God is upon his head These words contain a part of the Nazarites Rule which wholly consisted in abstinence 1. From all what ever the Vine brought forth as wine and also from strong drink 2. From polling or shaving his head 3. From what ever was unclean as from touching or coming at a dead body so that he might not go to any funeral What Not of his Father or Mother or Brother or Sister No He shall not be unclean for any of them when they die So that the third part of the Nazarites rule is in the words before us and the reason of it Which words generally contain these divine Axioms 1. All the dayes that the Nazarite separates himself unto the Lord he shall not come at a dead body 2. He shall not make himself unclean for his Father or for his Mother for his Brother or for his Sister when they die 3. This he must not do because the consecration of his God is upon his head In the first of these are vertually contained these propositions 1. The Nazarite is separated unto the Lord. 2. The Nazarite must not come at a dead body 3. All the dayes that the Nazarite separates himself unto the Lord he must not come at a dead body 1. The Nazarite is separated unto the Lord. And 1. Who was a Nazarite And 2. What is it to be separated unto the Lord 1. The Lord in the former words gives us a description of a Nazarite A man or woman who marvellously separates him or himself to vow a vow of a Nazarite to separate themselves unto the Lord. These Nazarites were either perpetual as Samson Judges 13.7 And Samuel 1 Sam. 1.11 Or for a certain time as Paul and others with him Acts 18.18 This vow although according to the ceremony it required abstinence from certain things as hath been shewen yet in the realty and substance of it it imported a dedication and
Church in a matter of the greatest moment such as is the power of judging spirituall things such a Government is in the Church And therefore Arias Montanus speaking of those our Lords words saith Hoc loco constituit Dominus Ecclesiasticum Judicium authoritatemque Episcopis conciliis omnis Ecclesiae tradit In this place the Lord appoints an Ecclesiastical Judicatory and gives authority to the Bishops Councils and the whole Church So he So that there are or ought to be spiritual men in the Church who are meet and fit to judge of spiritual things So the Apostle tells us that the spiritual man judgeth all things that is all spiritual things whereof he is a competent judge But why then is there not such a judgement such a Council Surely matter is not wanting whereof to judge What then is the reason I shall give such an answer as one of our great Statesmen in the dayes of blessed Queen Elizabeth gave concerning Offices and Places One told him he had excellent Plates in his gift being Lord Treasurer of England he should therefore do well to prefer some of poor his kindred and friends to them The Lord Treasurer confessed he had excellent places in his gift but saith he I want excellent men to put in those places And we may say the like touching Places of spiritual judicature Surely they are excellent places to be Judges of spiritual things but we want excellent men to fill up such places Men of most holy life The High Priests themselves were not admitted to be of the Sanhedrin unless they were eminent for wisdom and holiness of life Men of sound doctrine that is healing doctrine such as heals the soul of spiritual maladies That 's properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such are the truly Oxthodox men Men of Christian prudence able to rule themselves and the Church of God 1 Tim. 3. Tit. 1. where we have other notable characters of a spiritual Elder For want of such a Spiritual Judicatory how far alas How far is the present generation from that purity of religion whereunto yet almost all pretend The Christian religion will not allow a bitter or reproachful word much less a root of bitterness rash and unadvised anger but condemns it as murder and summons wrathful persons before the Judgement and Council We have been reformed and reformed again over and over and we have now long been under the reformation of the Sword yet where shall we finde maugre all our preciseness and demure profession where yet shall we finde the reformation of bitter words the circumcision of the lips the reformation of wrath anger revenge hatred malice envy bloody-mindedness where shall we finde the reformation the circumcision of the heart What care and tenderness our Lord supposeth should be in the Governours of his Church that not so much as a reproachful or contemptuous word shall pass without rectifying by due correction or censure That what ever difficulty and doubts shall arise there may be a present remedy had We see a specimen of this in that first Council when doubts arose in the Church concerning circumcision the Apostles and Elders came together to consider of this matter Acts 15.6 All this care diligence and tenderness proceeded from a spiritual fatherly indulgence yea from a motherly and nurselike love and affection Gal. 4.19 1 Thes 2.7.11 which Moses discovered in his complaint and prayer as a legal patern which could not perfect those things Hebr. 7.19 but left them to an higher dispensation for their accomplishment even that of the Gospel Now under the Gospel because this government is supposed and confirmed by Christ as hath been shewen there hath been and yet is much contention about the government of the Church into what hands it should be put Surely where ever the Spirit of God rules the Governours that must needs be the best government and that Church the best reformed Church 2 Sam. 23. v. 2 3. So saith David in his last words The Spirit of the Lord spake in me and his Word in my tongue the God of Israel said The Rock of Israel spake to me Let the Ruler among men be just ruling in the fear of God Otherwise if the Spirit of God that separate reserved and excellent Spirit rule not the Rulers of the Church it matters not much who are the Rulers and Governours of the Church For if that Spirit rule not it is no more a divine and spiritual government such as Christs government ought to be but at the best humane and prudential For Christ the Head of his Church is not only faithful in all Gods house as Moses was only as a servant for a testimony of those things which were after to be spoken of but Christ is faithful as a son over his own house Hebr. 3.5 6. and therefore he provides the best Governours over it wherein he hath respect unto the former paterns in the Law spoken of before by Moses And so as the twelve sons of Jacob gave names to the twelve Tribes and afterward the like number of Apostles was appointed by the Lord who had promise to judge the twelve Tribes of Israel so in memory of the Seventy persons who came with Jacob into Egypt Gen. 46.27 they ordained so many Elders and Governours over them And our Lord sent forth the like number of Disciples Vnto those seventy Elders our Lord sent Moses Exod. 3.16 who reported the Lords message unto them Exod. 4.29 Vnto these Moses by the advise of Jethro committed the less matters in controversie to be judged reserving the greater and more difficult to his own cognisance Exod. 18.22 which proved a burden too heavy for him whereof he complaining the Lord ratified the counsel of Jethro and commands Moses to gather Seventy Elders such as he himself knew to be such whom he enabled for the government by his excellent spirit of Judgement which consisted of Priests Levites and religious and devout Israelites as appears 2 Chron. 19.8 This Council judged of all causes divine and humane civil and capital Now since so great care and circumspection was taken for the government of the Church under the Law there is no doubt but the Lord Jesus is altogether as provident for the government and Governours over his own house the Church The Governours are not only Pastors and Teachers 1 Cor. 12. v. 28. Elders and Deacons as some say but S. Paul tels us of more then these and saith that God hath set some in his Church first Apostles secondarily Prophets thirdly Teachers after the miracles then gifts of healings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not helps in governments as our Translators render the words but helps governments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not diversities but kindes of tongues Whereof he recites some again Ephes 4.11 and in both places he mentions first Apostles And why they may not be as standing Officers of the Church as any of the rest I know not For when the place of Judas
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
in the sin renders the sin so sinful that after-offenders are excused if not à toto at least à tanto their sin comparatively is said not to be as touching the first sin Adam was not deceived but the woman being deceived was in the transgression 1 Tim. 2.14 And therefore Aaron was not smitten with leprosie but Miriam only though no doubt some regard was also had to his high Priesthood as Exod. 32. Nor was Adam so severely punished as Eve nor she as the Serpent Now as the Scripture here notes the first sinner as most guilty so likewise elsewhere as Numb 16.1 where our Translation joyns the conspirators altogether in one act but the Hebrew first appropriates the sin to the ringleader of it as I shall there shew The judicious Reader may observe many other like examples It is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies because But does it not also signifie Super occasiones upon occasions Whereas therefore Miriam and Aaron spake against Moses upon two occasions 1. Because Moses had married an Ethiopian woman 2. Because the Lord had not spoken only by Moses but also by them it cleares the text if we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon occasions And whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well causes as occasions So Gen. 21.25 Abraham reproved Abimelech upon just cause but Miriam and Aaron spake against Moses upon occasion only which were no just causes Therefore Arias Montanus turns the words Gen. 21.25 Super causas for the causes but this place Super occasiones upon occasions The first occasion was Moses had taken an Ethiopian woman We read of no other wife of Moses in Scripture but Zipporah though Josephus understands this of another wife an Ethiopian whereas Zipporah was a Midianitess Howbeit this is easily satisfied in that the Midianites dwelt among the Ethiopians as the Hebrews were accounted Egyptians because they dwelt in Egypt Gen. 50.11 Moses also Exod. 2.19 And the Midianites were esteemed Cushites or Ethiopians because they dwelt among them The Apostle tels us that Moses was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a testimony of those things which should be spoken afterward Hebr. 3.5 that by what he made or caused to be made and what he wrote or taught the people by it he might testifie the will of God as 1 Cor. 1.6 2 Tim. 1.8 Revel 1.2 Hence the Tabernacle was called the Tabernacle of witness And what Moses did wrote or taught more obscurely with a vail on his face was to be declared afterward more fully and clearly according to the degrees of divine manifestation to such as are capable of them So that all who came after Moses must for doctrine and life speak no other thing then he did and his writings must be the test to prove others by The first occasion of Miriam her detraction from Moses was the Ethiopian woman either because he took her to wife who was a stranger from the Common-wealth of Israel though Midian descended from Abraham by Keturah Gen. 25.2 or because having married her he yet abstained from conjugal society with her as the Chald. Paraphrast saith he put away his fair wife whom he so cals by antiphrasis It s probable the contention began between the women and the beginning of strife is like the letting forth of waters saith Solomon which spreads it self to overwhelm the name and reputation of Moses The Ethiopians although properly one nation Gen. 2.13 yet that a very large one is used to signifie the Gentiles whose more proper sinnes were intemperancy of all kindes as Luxury Drunkenness Incontinency c. And therefore they who live in those sins are said to work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the will of the Gentiles walking in lasciviousness lusts excess of wine c. 1 Pet. 4.3 And when the Prophet compares the people to the Ethiopians as in regard of their sins so in respect of their habitual continuance in them he chargeth them with drunkenness and whoredom Jer. 13.12.23.27 Hence it is that Bacchus the Heathens god of wine and excess of wine hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of Cush And therefore David not willing plainly to name Saul the son of Kish the Benjamite 1 Sam 9.1 he implyes him more secretly under the name of Cush the son of Jemini Psal 7. in the title for his unchangeable like sins As where the Poet not daring to speak out concerning Caelius a riotous Roman saith Dic quibus in terris Tres pateat Caelî for Caelii spacium non amplius ulnas Tell in what lands The grounds of Caelius are but three Elns Which three remain'd unsold as reserved for his grave Hence it is also that the Ethiopians and Israelites are opposed as Jewes and Gentiles Amos 9.7 Are ye not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amos. 9. v. 7. as the sons of the Ethiopians unto me O ye sons of Israel which our Translators call Children When therefore Moses is said to have taken to wife an Ethiopian woman hereby he prefigured him whom the Lord would raise up like unto Moses who would reject his disobedient impenitent and incorrigible people and give them a bill of Divorce and should grant the Gentiles repentance unto life Acts 11 18. and take out of the Gentiles a people to his name Acts 15.14 so to be called as a wife by her husbands name This was an occasion of great obloquy and contradiction of sinners against the spiritual Moses John 7.35 Acts 22.21 22. The other occasion of speaking against Moses was the eminency of his gift of prophesie which occasioned the envie of Miriam and Aaron and their derision of him For so that may be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what hath the Lord spoken only only in Moses for so both words signifie only or what hath the Lord spoken only forsooth in Moses Hath he not spoken also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in nobis in us So very often our Translators render by or with 2 Sam. 23. v. 2. Zach. 1. v. 14.19 Hebr. 1.1 which should be turn'd in as 2 Sam. 23.2 Zach. 1.14.19 2.3 Hebr. 1.1 and elsewhere Such emulation and envie hath alwayes been among those of an inferiour dispensation against those who have been of a more eminent and higher which comes to pass by reason of acidia or laziness in spiritual things They under the letter of the Law and Prophets envie and detract from those who are lead by the Spirit of God How much more when a perverse spirit is mingled with a meer literal understanding Then Ismael mocks and persecutes Isaac Shimei curseth David and the Jewes encourage one another falsely to accuse and detract from Jeremy under pretence of the Law the Priest and Prophet who taught otherwise then Jeremy did Jer. 18.18 Manifold examples of this kinde we read of the Scribes learned only in the letter and the precise Pharisees zelotical high Priests and Elders who have contradicted and blasphemed the spiritual Moses as
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
So his will is that we love one another as he hath loved us and the like is to be understood of other duties 7. Hence it appears that the will of God revealed unto men is a rule of their life and is not only positive as that whose goodness depends only upon the authority of God and therefore good only because God commands it as the ceremonial law is therefore holy because it is commanded of the most holy God But the law of God to be fulfilled by us is therefore commanded by God because it is in it self and in its own nature holy just and good and such as God the Father himself practiseth Jer. 9.24 that which the Son of God fulfils after him that which the holy Angels fulfil after the Son of God Psal 103.20 Ye Angels mighty in strength who do his commandments hearkning to the voice of his word That which all believing and obedient men fulfil after God This is that righteousness which David saith is an everlasting righteousness And these are the words of God which are for ever setled in heaven Psalm 119.89 So that they who think slightly of the Commandments of God as if they were arbitrary and left to our discretion to be fulfilled or left undone they fouly deceive themselves and that in a matter of the greatest weight since God himself the Son of God all good Angels all good men have fulfilled after God what God himself hath done So that when men neglect to fulfil after the Lord and rather fulfil their own lusts they fulfil after their father the devil and his son of perdition through the spirit of errour O ye servants of the Lord who are of another of a new spirit the spirit of faith and courage let us fulfil after the Lord let us fulfil the will and word of God after him That which much hinders this important duty is a prejudice conceived against it We have been wonted unto such doctrine as mákes void the law of God as if Christ had so fulfilled the law of God for us that he fulfilled not the same in us which is contrary to his own assertion Matth. 3.15 and 5.17 20. and his Apostles Rom. 8.3 4. 2 Cor. 7.1 Col. 4.12 and many other Scriptures We conceive this fulfilling our Lords word and will a strange business and that which is every where spoken against Esay 53. v. 1. This is no other than was foretold by the Prophet who hath believed our report or our hearing or doctrine what we have heard of God and to whom is the arme of the Lord revealed The Prophet Esay 53.1 2. gives a probable reason of that unbelief in Christ the mighty Arm and power of God because he shall grow up before him as a tender plant or sprout and as a root out of a dry ground Such are the first appearances of divine power not considering that through faith Hebr. 11. v. 34. Phil. 4. v. 13. believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of weakness they have been inwardly enabled and impowered so that they are able to do all things through Christ who inwardly enableth them as the Apostle saith I am able to do all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through Christ inwardly enabling me We may observe throughout the Scripture that God and and his truth and power hath been ownd but by very few in comparison of the erroneous world yet ought not this to dishearten such as have Calebs other new spirit they ought rather to be strong in the faith and observe what Caleb saith Josh 14.8 My brethren that went up with me Jos 14. v. 8. made the heart of the people melt but I fulfilled after the Lord my God Josh 14.8 So we read that one of Davids Worthies stood his ground when the weaklings fled 2 Sam. 23.11 12. And this power and strength of God every believer ought to shew forth in himself to his generation as David prayed O God Psal 71. v. 18. forsake me not until I have shewed thine Arm to this generation thy power to every one that is to come Psal 71.18 This is the extent of our obedience the accomplishment of the whole will of God and therefore it s required that it be fulfilled if it be not its empty and made void Beside the Lord himself fulfils his whole will and that is it which we must fulfil after him even to jots and tittles Unless it so be I know not how our Lord will be understood to reason with his Disciples and us Matth. 5.17 18 19. where our Lord having said that he came to fulfil and that not one jot or tittle should pass from the law till all be fulfilled he thence infers whosoever therefore shall break one of these least Commandments and shall teach men so he shall be called least in the kingdom of heaven Wherefore lest we mistake there is full as much obedience required of us under the Gospel as was required of those who lived in the time of the law if not more also And well may such exactness be required of us since there is more divine light strength and power vouchsafed unto us under the Gospel then was to them under the law Yea and the example of the Son of God in our flesh evidently proves that the same life of Christ may be manifested also in our mortal flesh 2 Cor. 4.10 11. But not by our own power O no 1. Trust not in our own strength It s said of all these Spies Numb 13.3 All these were men that is valiant men Numb 13. v. 3. as the Jewes understand that phrase in it self All those who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are men in some estimation saith Rabbi Salomon Their strength and valour is here intimated to be no other then impotency and weaknesse when it rests in it self Great men they were and wise and mighty and rich being the Heads and Governours of the people But thus saith the Lord let not the wise man glory in his wisdom nor let the mighty man glory in his might let not the rich man glory in his riches but let him that glorieth glory in this that he understandeth and knoweth that I am the Lord who exercise loving kindness judgement and righteousness in the earth for in these things I delight saith the Lord Jer. 9.23 24. 2. Trust in the Lord. So David puts both together trust in the Lord and do good We finde very often Jehoshua and Caleb joyn'd together and not without good reason Jehoshua is a divine compound of the great Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord the Saviour And although he were before called Jehoshua Exod. 17.9 by anticipation yet Moses first named him Jehoshua the Lord the Saviour in order to this expedition of searching the land and bringing word back again Numb 13.16 Jehoshua therefore was with Caleb the Lord the Saviour was with the hearty and couragious man and he enables
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
in the inmost of thine assemblies For if saith Ignatius ye often come together to the thanksgiving and glory of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the powers of Satan are destroyed his fiery darts of temptations which he casts to inflame us unto sin are rendred ineffectual Your unnanimity and agreement in the faith is his destruction and the torment of his Angels So he Nor is the danger of neglecting this fault contemptible They who come not up to keep the feast of Tabernacles shall have no rain Zach. 14.16 17. Men have long looked at Christ without them and many hundred years since Now the Prophet speaking of the times of the Gospel and dispensation of the spirit the eighth day invites all nations to come to the spiritual Jerusalem to keep the feast of Tabernacles that now at length they may own him the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the indwelling Deity who doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take up his Tabernacle in us that they may come that is believe John 6.35 and that Christ may dwell in their hearts by faith Ephes 3. Yea Christ himself cries out on the eighth day of that feast he that is a thirst let him come to me and drink If men come not so to him nor believe in him so that he may dwell in their hearts by faith they shall have no rain no showers of blessings nor shall the rivers of living water flow out of their belly which he spake of the spirit which the believers on him should afterward receive John 7.37 38 39. All these laid together make the feast of Tabernacles appear the most excellent of all the rest as being the last and the eighth day of that feast more excellent then all the other Indeed as I shewed before it 's no part of the feast but a supernumerary day a day which imports an excellency as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to be redundant and abounding which also import excellency This octonarius the number of eight is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is interpreted numerus pinguedinis numerus compositus ex primo numero binario intra denarium impingantus a number of fatness because it hath the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pinguem esse to be fat abounding with mysteries as also because it answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oyl a principal figure of Gods good spirit which signifies the fatness of Gods house Psal 36.8 fatness wherewithal the soul is satisfied Psal 63.5 That oyle which swims aloft above all legal ceremonies above the septenary of the legal Sabbath above all compulsions of the Law nor comes it at all by the works of the law but by the hearing of faith Gal. 3.2 Do we keep this feast unto the Lord as we ought All his feasts are holy convocations and to be proclaimed such Levit. 23.2.37 And the Church is assembled together in Gods and Christs name which is holy 1 Cor. 5.4 And we must be holy as he is holy The proselyte to be adjoyned unto the Church is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw out and gather up such is the Church of God and Christ such as are drawn out of hell and assembled and gathered unto God Such is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a congregation and assembly of holy ones called out of the world which lies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 5.19 in the evil one which is more truly so rendred than by our Translators who turn it wickedness 1 John 5.19 Therefore every one of those who were baptized professed an abrenuntiation of the evil one saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I renounce Satan before he adjoyned himself to Christ saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I list myself in the roll of Christs souldiers And hence it was that the sons of Israel kept the feast of the Pasover before they kept the feast of Tabernacles The restraint of the 7th day the restraint from the sin before the restraint of the eight day the addicting binding and consecrating themselves to God and his righteousness Yea the sin is supposed to be consumed before we keep the feast of Tabernacles according to what Moses wrote Numb 33.2 Moses wrote their goings out according to their journeys Numb 33. v. 2. by the commandement of the Lord The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It were authority enough for those journeys if written only by the commandement of the Lord but it adds much to the authority of that journal containing 42. journeys of Israel that Moses wrote them at from or according to the mouth of the Lord as the words properly signifie so that the Lord dictated unto Moses who was the Lords Amanuensis and wrote according to from or at the mouth of the Lord. Now the first journey was from Ramasses to Succoth Numb 33.5 How does that concern our present business Much if we consider when they took their journey from Ramasses viz. on the morrow after the Passover ver 3. when now we become conformable unto the death of Christ the lamb slain the true Passeover offered for us and begin to purge out the old leaven of malice though that word malice in English signifies hatred but so doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which it answers in the Greek I wish it were rather turned naughtiness or leudness when we have begun to purge out the leaven of leudness on the morrow after the passeover they went from Ramasses that is the melting and dissolving of the iniquity which moulders away and consumes by conformity to the death of the lamb and therefore the Psalmist saith that the ungodly shall perish and the enemies of the Lord those of our own household shall consume as the fat or what of the lambs is pretious they shall fail or fade away as the smoak Psal 37.20 David compares sin to the fat of lambs offered for the burnt sacrifices which is easily dissolved and melted upon the altar such is the melting of the iniquity signified by Ramasses from whence they journeyed to Succoth that is Booths Tents or Tabernacles That was their first journey They encamped at Succoth which was the occasion that the Lord took for instituting the feast of Tabernacles according to Levit. 23.42 43. All they who keep this feast are the home-born of Israel who are pure in heart Psal 73.1 Israelites indeed in whom there is no guile John 1.47 who walk according to the rules of the feast Gal. 6.16 whereof we have heard the first The eighth day Israel must have a solemn assembly or rather a restraint and retention The second rule of the feast is 2. Ye shall do no servile work therein word for word ye shall do no work of servitude Therein is a supplement how needful I shall shew anone Herein we must inquire 1. what this servile work or work of servitude is And it is hard to say since disputes of the Canonists and Summists about
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
have done John 4.29 which will teach us all things and bring them to our remembrance Chap. 14.26 For although the memory be the keeper of those words which our eyes have seen yet Quis custodiet ipsum custodem who shall keep the keeper it self unless God himself through faith and patience keep the heart and memory it will forget the things which our eyes have seen And therefore Solomon exhorts us to keep our heart above all keeping Surely his meaning is not that we should keep it above all power we have to keep it the keeping of the heart above all keeping is the committing of it unto God by prayer and resignation of our selves unto him Prayer therefore is to be made unto him by lifting up the heart and minde unto him as naturally when we imagine any thing we lift up the fore-part of our head When we would recall any thing to memory we lift up the hinder part of the head towards heaven From him descends every good giving and every perfect gift He it is who preserves us from all evil yea he it is who will keep our soul yea the Lord will preserve our going out and our comming in from this time forth and for evermore Psalm 121.7 8. Hitherto we have heard the former precept touching the keeping of our own hearts that we forget not the words which our eyes have seen and lest they depart from our heart all the dayes of our life We should proceed unto the next Axiom touching the conveyance of them to our sons and our sons sons But that precept is more fully delivered Deut. 6.6 7. and there I shall speak of it if the Lord will The Lord will not hold him guiltless that taketh his Name in vain The word which we turn To hold guiltless is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 5. v. 11. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be clear from a fault or from a punishment And accordingly there are different translations of the words The LXX render them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord will by no means purge the man c. Arias Montanus also turns the words Non mundificabit the Lord will not cleanse the man So Exod. 20.7 and 34.7 Numb 14.17 In which sense the Arabic and Chaldee may be understood Other Translations in all languages that I have seen render the words as ours do or to the same effect as not to clear from punishment The phrase 't is according to a figure called in Rhetorick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 containing much more in it then the words seem to express Such is that in the Poet Nec tibi cura canum fuerit postrema if applyed to one who spent his time in following Hounds as if he should have said you spend much of your time and care that way We have like examples in Scripture 1 Sam. 12.21 Follow not after vain things that will not profit he means Idols which not only not profit but do the greatest mischief Jer. 32.35 They caused their sons and their daughters to pass thorow the fire to Moloch which I commanded them not No he severely prohibited it Levit. 18.21 Such a figure we have in these words if understood in this sense he will not hold him guiltless that he will certainly punish him he will not leave him unpunished so Luther in his translation Both Translations are divine truths and the truth saith let nothing be lost They are serviceable unto two sorts or degrees of men 1. One under the Law such are acted by the spirit of fear and so it is a demonstration the Lord will not hold him guiltless but will certainly punish him 2. Others are under grace and to them the Law is spiritual and so it is the will of God revealed unto them that the Lord will not cleanse him from his sins who takes his Name in vain And that its such a revelation of grace appears Exod. 34.7 Numb 14.17 where it is reckoned among all the names of God wherein he declares his goodness and grace unto Moses The name nature and being of God may be taken or born in vain or falsly so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two wayes 1. More especially by false swearing so the Chald. Paraph. the Syriac and Arabic versions here 2. By hypocritical pretences and arts of seeming holy just and good like unto God without the reality truth and being of these in the heart and life The holy Ghost meets with both these James 5.12 Where first the Apostle prohibits vain and false swearing Above all things my brethren swear not James 5. v. 12. neither by the Heaven nor Earth nor any other oath then he forbids hypocrisie but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that your yea be yea and that your nay be nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest ye fall into hypocrisie So the Tigurin Bible Arias Montanus Castellio Luther two Low Dutch and four of our old English Translations I would now propound the question to the godly Reader what might be the cause of so great conspiracy among the Translators in different tongues that they have enclind to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord will not leave him guiltless and unpunished rather then the Lord will not cleanse him There is no doubt but the words will bear both Translations as hath been shewen But I much fear the true reason is men rather desire to be clear'd from the guilt and punishment of their sins then to be cleansed from the sins themselves Is it not so why otherwise do so many understand the Angel Gabriels etymologie of the Name Jesus Mat. 1.2 For he shall save his people from their sins rather of the punishments then of the sins themselves And the like mis-understanding there is of many like places as I have formerly shewen The reason why the Lord will not cleanse hypocrites who bear his name vainly and falsly may be because hypocrisie pollutes and defiles the name of God Ezech 20.39 they offered outward sacrifice to the true God yet inwardly had their idols in their hearts as Ezech. 14.2 3. These are said to defile God name So are they said to pollute the Sanctuary of strength who take away the daily sacrifice that is the mortification of sin and our daily dying thereunto And therefore according to that Lex Talionis the law of rendring like for like the righteous God will not cleanse such hypocrites 1 Cor. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.17 If any defile Gods Temple him will God defile That is he will leave him in his pollution and not cleanse him according to Revel 22.11 He who is filthy let him be filthy still 1. Whence it appears that the alone outward performances of duties wherein the Name of God is pretended do not purifie a man from his sin Such are giving of almes with a Trumpet praying to be seen of men and fasting for the same end Unto all these our our Lord adds they have their
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
virtutis nihil energiae quicquam sunt habitura Quod enim à carne oritur id etiam caro est dicente Domino quod autem est à spiritu profectum id ipsum etiam spiritus est Neque locutus unquam priùs ad populum propheta quà m verbum Domini ad populum venisse memoratur Ita fiet uti qui loquimur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proque ut ipse spiritus eloqui dat eloquamur Acts 2.4 1 Pet. 4.11 At à Clero tandem sermonem ad populum convertamus O Israel take these same words to heart and let them be in thine heart and whet them sharpen them inculcate and repeat them often to thy sons These same words for want of use are become even rusty they have been laid by and out of the way as unprofitable and useless things are cast into a corner and not at all regarded 2 Kings 22.8 Hilkiah the high Priest found the book of the Law in the house of the Lord and he tels Shaphan of it as of a strange thing The book of the Law had been lost all the reign of Manasseh and Amon Cum blattis tinis it lay among the Worms and Moths and now in the time of Josiah Hilkiah findes it And truly it is even so All the time that Manasseh and Amon reigns while we forforget the Lord and are true to our own false knowledge and the lusts of our own hearts ther 's Manasseh and Amon the book of the Law is lost forgotten and quite out of minde it lies as commonly our Bibles do all the week long upon the dusty shelf till the first peal remembers us to keep the Sabbath with it But when Josiah the fire and spirit of the Lord rules that 's Josiah then Hilkiah that Divinae particula aurae that portion of the Lord in us findes the book of the Law and brings it out of the dust and rust and rubbish of forgetfulness The book of Gods Law is become like an old Statute repeald and out of date so saith the Psalmist They have made void thy law Psal 119.126 And therefore he saith its time for the Lord to work In the dayes of Josiah the fire and spirit of the Lord the law of the spirit of life that is in Christ Jesus our Lord its furbished and made bright It comes out of Sion its sharpned and made fit to pierce and cut Hebr. 4.12 these same words are sharp to prick unto the heart and as a two edged sword to cut off the known sin and the false righteousness both the outward and inward iniquity the filthiness both of flesh and spirit And blessed be the Lord there are in these dayes of Josiah in the dayes of the spirit some who are pricked to the heart with these same sharp words Acts 2.37 who have suffered unto blood striving against sin whom these same words have pierced and let-out the life-blood of sin and iniquity and lodged themselves in their hearts And these are as Noah and his family were before the deluge O Israel save thy self from the untoward generation while the preaching of Gods true righteousness lasteth The overflowing scourge certainly draweth nigh 2 Kings 23. Ye read of the reformation that Josiah had made and many no doubt had received these same words as for Josiah himself let them who say that these same words are impossibie read and be ashamed to read what effect they had in him v. 25. He turnd to the Lord with all his heart and with all his soul and with all his might according to all the law of Moses Notwithstanding maugre all that glorious reformation mark what the Scripture saith ver 26. Nevertheless the Lord turned not from the fierceness of his great wrath wherewith his anger was kindled against Judah 2 Kings 23. v. 26. because of all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrathful provocations wherewith Manasseh had wrathfully provoked him And may not we justly expect that for the sin of Manasseh for our forgetfulness of these same words the fierceness of Gods great wrath will be kindled against us also If the real reformation of Josiah could not avert the anger of the Lord shall our hypocritical and pretended reformation turn his wrath away The Lord will not cleanse him who takes his Name in vain as hath been shewen And will he convert them Amos 2. v. 4. or give them repentance who continue in their sins and in contempt of these same words The Prophet assures us from the Lord For three transgressions of Judah and for four I will not turn them or cause them to repent because they have despised the law of the Lord and not kept the Commandements but their eyes have caused them to erre after which their fathers have walked Such traditional lies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have caused our Judah to erre as that the Law is impossible to be performed yea by those who are in Christ c. Remember what the Lord saith Deut. 32.41 If I whet my glittering Sword and my hand take hold on judgement I will render vengeance to mine enemies and will reward them that hate me c. And certainly that of Psal 7.12 is most true if he turn not if the man who hath forgotten his God and these same words and returns not unto God and to his fear as the Chald. Paraphrast explaines it if he admit not these same words to be sharpned upon him the Lord will whet his Sword pierce him to the heart and cut off his iniquities he hath bent his Bow and made it ready O Israel Because the Lord saith he will do thus and thus let us timely prevent him let us prepare to meet our God O Israel Let us return unto him Let us believe in the mighty power of our God who will enable us to do all these same words Phil. 4.13 and write them in our hearts Hebr. 8.10 Let us believe the doctrine of the old holy Fathers who taught that if any one should say that God commands any thing impossible let him be accursed Let us unbelieve the traditions received from our forefathers of yesterday who taught their sons a Lesson quite contrary to these same words and let us say with that believing Father Mark 9.24 Lord I believe help mine unbelief Lord help us to unbelieve the false principles received from our late fathers Help us to believe in Christ thy power enabling us to do thy will This is the doctrine of the holy Church received from the antient holy Fathers And this doctrine hath been delivered unto this Church whose sons we are in many of her Homilies and her pious Liturgie Let us conclude with one or other of her prayers one in Prose That all our doings may be ordered by thy governance to do alwayes that which is righteous in thy sight through Jesus Christ our Lord. Let us adde one also in Meeter commanded by the authority of the Church to be used and accordingly practised in
the Church of England The spirit of grace grant us O Lord To keep these Lawes our hearts restore And cause us all with one accord To magnifie thy Name therefore For of our selves no strength we have To keep these Lawes after thy will Thy might therefore O Christ we crave That we in thee may them fulfil And thou shalt consume all the people which the Lord thy God shall deliver thee The words are a command or in another respect Deut. 7. v. 16. a promise touching the disposing of those nations which the Lord would give into the power of Israel A threefold just exception lies against the translation of these words If they be rendred right they sound thus And thou shalt eat up all the peoples which the Lord thy God is giving to thee 1. What they turn people is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural those peoples which though harsh to our English ears yet by use it may be made familiar 2. These peoples are the same which before are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nations v. 1. whom the Lord is delivering or giving unto Israel For the words are The Lord thy God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dans tibi giving unto thee which imports the continuation of the act so that what God hath done he is yet doing So that Hierom renders the words Daturus est tibi he is about to give to thee Thus the Lord is said to have given Sihon and his land into the hand of Israel Deut. 2.24 Yet hereby is implied a beginning progress and continuation of the act of giving And therefore Deut. 4. v. 31. v. 31. he saith See I have begun to give Sihon and his land before thy face Begin inherit that thou mayest inherit his land As I shewed on v. 24. of that Chapter 3. The Lord commands or makes promise unto Israel that they shall consume all these peoples The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt eat them up So Arias Montanus renders it Comedes and S. Hierom Devorabis omnes populos quos Dominus Deus tuus daturus est tibi According to which Ainsworth turns the words Thou shalt eat up all the peoples c. It s true there is analogie between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consume and sustain and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat yet they have their different significations Nor are these two to eat and to consume 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equipollent or of equal power and extent one with other For to consume is a degree of evil beyond eating up and devouring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5.15 which S. Hierom turns Quodsi invicem mordetis comeditis videte ne ab invicem consumamini And our Translators But if ye bite and devour one another take heed or see ye that ye be not consumed one of another Where to devour or eat up is a lesse degree of evil in order to a greater to consume But some will say These Seven Nations were to be consumed Be it so Howbeit since the Spirit of God thought meet to express it self by eating not consuming is it not reasonable Sequi Deum Thus the metaphore is borrowed either from evil beasts as Gen. 49.9 or from fire which devoureth Howbeit it s literally true of certain people in Africa who eat up their enemies the Locusts which were allowed the Jewes as a clean food Levit. 11. whereon John Baptist fed Matth. 3. For remedy of such mistakes which seem light and slight to a careless Reader not so to him who precisely and seriously considers what he reads it were to be wished that every word if possible in our English tongue answered in property to its proper word in the Hebrew And if a metaphore be founded upon it in the Hebrew let the proper word be expressed in English and the motaphore in the Hebrew be understood out of it so let the original precede and other tongues follow it Nor is this metaphore uncouth in holy writ For the Psalmist complains to the Lord Psal 14. v. 4. that the ungodly eat up his people Psal 14.4 Have all the workers of iniquity not known eating up my people as they eat bread So these Nations are said to be bread for Israel Numb 22. v. 4. Numb 14.9 Nor is that metaphore unlike this when Moab saith of Israel Now shall this company lick up all round about us as the Ox licketh up the grass of the field Numb 22.4 which Balaam confirmes Chap. 24.8 Whence also Amalek hath his name Populus lambens a people licking up their enemies Compare Psal 79.7 Mich. 3.2 3. 1. Let the people of God take notice of his gratious promise unto his Church here signified by Israel who must lick and eat up their enemies And this the Lord speaks by the mouth of his Churches enemies Numb 22.4 Moab saith Now shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesia the Church or Congregation lick up all round about us And Balaam sutably to the words before us Numb 24.8 He shall eat up the nations his enemies To like effect we read other Prophesies as that the Lord will make Jerusalem a cup of trembling to all the people round about Zach. 12.2 And ver 3. A burdensom stone for all people all that burden themselves with it shall be cut in pieces though all the people of the earth be gathered against it Such opposition must the genuine Israel of God expect from all the divided judgements of the religious World and they may assure themselves of like deliverance Take notice of it for it shall certainly come to pass according to that history of future time 2 Esdr 13. v. 6. The Governours of Judah shall be like an Hearth of fire among the wood and like a Torch of fire in a sheaf and they shall devour all the people round about All which and many like prophesies bode a consumption of the Churches enemies whom it shall eat up and assimilate unto it self and subdue them unto the obedience of faith or if desperately obstinate and incorrigible that of the Prophet Esay 60.12 shall take place The Nation and Kingdom that will not serve thee shall perish yea these nations shall be utterly wasted Note hence Gods main designe whereunto the Scripture before us is serviceable viz. That the body of sin be destroyed that the kingdom of Satan Sin and Death be abolished Rom. 6.6 and that the Kingdom of God may come and be raised up in us Dan. 9.24 This is typified by the burning up the sin offering and burnt offering and by the destruction of the seven Nations figuring the seven capital sins according to Lyra and diverse of the Antients whom he followeth This is meant by the Prophet if rightly translated and understood Behold the eyes of the Lord God are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regnum peccati upon the kingdom of sin Amos 9. v. 8. and I will destroy it from off the face of the earth Dan.
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
difficulter credimus those things which we would not we hardly believe And as true is that saying Proclives sumus à labore ad libidinem that which is troublesome or chargeable we have no heart to believe it Now because to love the Lord our God with all our heart soul mind and strength will cost us all we have and all we are we are hardly brought off to think t is possible ever to be performed Hence it is that they have made this plausible interpretation of the words that in them is prescribed Non tam quà m currendum quà quò currendum Not so much the way wherein we should walk as the end of our way whither we hope to attain after this life These and such like sayings please us well because they agree with our lazy disposition But if the command had been reserved for another life it would not have been prescribed in this Eccles 9.10 Acts 5.20 No nor have been said to be fulfilled in this as it is said of David 1 Kings 14.8 so it is recorded of Josiah 2 Kings 23.25 That he turned to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses Nor would it be said to be the practise of the Saints Psal 119.2 Whence we may reason thus If the Saints of God if Josiah if David thus loved the Lord their God under the dispensation of the Law when the Lord gave a more scanty measure of his spirit how much more is the same duly expected of us Zach. 12.8 If they under the Law loved the Lord with all their strength when the Law was weak how much more is expected of us under the Gospel what the Law could not do c. Rom. 8.3 Now if ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Certainly by how much the more the Spirit and power of God is vouchsafed unto us by so much the more we should perform this Commandement to love the Lord with all our heart soul minde and strength Surely if the Lord require obedience unto all that Commandement so as to love the Lord our God with all these the Lord allowes no place at all no room within us for any iniquity He is to be loved with all our heart soul minde and strength And therefore there is not left any place any degree at all for what is contrary to his love The Church which is signified by the Kings Daughter is all glorious within Psal 45.13 All that is within me bless his holy Name Psal 103.1 Whose cause then do they undertake to defend for whom do they plead for God or Baal for Christ or Belial who say That sin must remain in us The Lord Jesus Christ tells thee that thou shalt love the Lord thy God with all thy heart c. They say That this cannot be done Our Lord saith This do and thou shalt live Luke 10.28 And this is the love of God that ye keep his Commandements They say Ye shall live though ye keep not the Commandements for its impossible to keep them Just so the Serpent told Eve Ye shall not die A lie point-blank contradictory to the God of Truth They say Christ has kept the Commandements for us and He has loved God with all his heart c. and all for us And this is imputed unto us as if we our selves had so loved the Lord c. as if we our selves had kept all the Commandements Their meaning is Christ was wise just good humble loving meek sober chaste c. Therefore we may be unwise unjust wicked prowd hateful and hating one another wrathful and impatient drunkards lascivious c. Why because Christ was wise sober c. all for us Grant all this But hath not Christ suffered leaving as an example c. 1 Pet. 2.21 and 4.1 Object Hath not Christ paid the ransom and made the atonement T is true Christ hath paid the ransom for all but for whom effectually Is it not for these who believe him love him walk in all obedience unto him 2 Cor. 4.10.11 and 5.14 1 Pet. 4.2 A great Prince payes a Ransom for a multitude of Captives Howbeit thus he indents with them that they shall ever afterward relinquish and leave their Prison and be Subjects and obedient only unto him The Lord Jesus is that great Prince and Saviour Acts 5. He hath paid that Ransom for us who were captives unto Satan and served sin and iniquity And He upon the like terms agrees with us that we should no more serve sin Rom. 6. but that we being delivered out of the hands of our enemies should serve him in holiness and righteousness before him all the dayes of our life Luke 1.74 75. But to come home to their own Assertion and similitude why is not the love of the Lord our God with all our heart c Via quâ currendum but Scopus the mark whither we must run It s impossible say they by reason of the infirmities of this life alwayes actually to think of God and to be moved in love toward him And therefore so to love him is not the way wherein we must run I answer Nor is it necessary for him who loves God and keeps all that Commandement alwayes actually to think of God as he is defined or to be moved actually with love towards him It is enough if he alwayes think and do what is good just and honest and so what is worthy of God Yea so to think and so to do is to love God For this is the love of God that we keep his Commandements 1 John 5.3 And therefore he who is alwayes busied about what is holy just and good as the Commandement is Rom. 7.12 he loves God with all his heart c. And what they say that it is not the way but the end of the way surely a Traveller who walkes on in the right way it is not needful that every step he takes he should think of the end of his journey but it s enough that he keep on in the right way toward his journeys end And therefore holy David doubted not to resolve I will run the way of thy Commandements when thou hast enlarged my heart And he no doubt who does so loves God with all his heart I know well the contrary doctrine is and hath long been taught But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is an holy thing to prefer the truth before all opinions and authorities of men could Aristotle say Our Lord and his Apostles when they taught the Gospel gave precepts to be done not in another life but in this life And therefore as was intimated before the Angel commanding the Apostles to preach the Gospel calls it the words of this life And it is very observable when the Lord gives this precept touching the love of God with all our heart c. Matth. 22.37 He doth not cite the words out of Exodus wherein is contained the Law out of
all have sinned and fallen short of the glory 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness or justice is conformity unto a Law They therefore who are conformable unto Gods Law are just as Noah Gen. 7.1 Zachariah and Elizabeth Luke 1.6 Lot 2 Pet. 2.8 But it s said Psal 143.2 In thy sight shall no man living be justified the like Rom. 3.20 Gal. 2.10 Resp There is a Legal and Evangelical justice or righteousness Which yet are not so distinguished that the Legal righteousness is performed by the mans own strength which the Pharisees endeavouring to establish fell short of the righteousness of God Rom. 10.3 But the Evangelical and Gospel-righteousness is wrought by the power of Christ in us Rom. 8.3 4. what the Law could not do c. Now because there are three degrees of those who are in Christ Children Young men and Old men 1 John 2. there is a justice proportionable unto these 1. That of the Childe which is here understood 2. That of the Yong man and 3. That of the Old man 1. Whether is not a just man in that state that doth good and may not sin The reason is from consideration of the God of our righteousness he is the God of order and therefore as he works his works in the outward world not all at once but gradually and successively from weak beginnings as we say Natura non facit saltum so he works his works in the inward world not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not altogether he makes his entrance into his greatest works with small and weak beginnings Mark 4.26 32. 2. Reason also may appear in regard of the just man himself He is made at first of an earthly mold and his mind and heart at first relish the principle of which he is made and therefore he is said to be upon earth There is not a just man upon earth c. And this is the earthly which is of Gods making whose image we bear before we bear the image of the heavenly 1. Cor. 15. And therefore our Lord who spake to Nicodemus concerning baptism of water and the Spirit saith he told him of of earthly things Joh. 3.12 and ver 31. John Baptist saith he speakes of the earth 1. Hence then we learn how untrue and in consequent collections and inferences are made from this and such like places as this is misunderstood viz. That the most righteous man â—hat is sin 's in every good work he doth This is untrue This Scripture speakes not of a just man in the highest degree of justice but of a just man in an in ferior dispensation Besides that is a fallacious and Sophisticall collection For whereas the Text saith that there is not a just man of the lowest dispensation under the fear of God but he may Sin these Sophisters infer that the just man doth sin in every good work he doth Lastly this is untrue For Job was a just man and one who had not attained unto the highest degree of perfection yet the Scripture testifies of him that upon so great provocation as the loss of all his goods and all his children he yet sinned not Job 1.22 Yea upon Satans inflicting exquisite cruelty upon him we have the like testimony recorded of Job Job 2.10 This Scripture rather speakes of a possibility of sinning then any actuall much lesse of an habituall sinning 2. Another would have us note from hence the imperfection of the Saints in this life This is no good inference from hence that the Saints are allwayes imperfect in this life but onely while they are under the first dispensation For we read 1. Cor. 2.8 That there were some perfect men among whom the Apostles spake wisdom He had taught the Corinthians Christ and him crucified not that he had no doctrin more eminent than that is but because they were capable of no greater mysteries and therefore he fed them with Milk 1 Cor. 3. those greater mysteries which he calls wisdom he spake among those which were perfect If any except and say that by perfect men he means no other then such Christian men as the Corinthians were to whom he wrote surely he would not call those perfect men whom in the next Chapter he calls babes and carnal that is rude and imperfect Besides if Christians at large as the Corinthians here were called perfect then they who are not Christians should be called imperfect But that 's absurd for no man can be said to be imperfect in any Art Science or Profession in whom nothing of it is begun but they who are no Christians in them Christianity is not yet begun therefore they are not imperfect 3. Another gathers from hence that these words are a full testimony of the imperfection of our inherent righteousness in this life And that even justified persons come very short of that exact and perfect obedience which the Law requireth This likewise is a fallacious inference A dicto secundum quid ad dictum simpliciter because Solomon writes thus of a just man as yet in the lowest dispensation hence they gather that this is true of all just men in this life To this purpose they bring Rom. 7.14 inferring thence that even justified persons come short of that exact and perfect obedience which the Law requireth whereas that Scripture is to be understood of the childehood only of Christianity whereas if men look either to the Chapter before or that next following Rom. 8. they may perceive that a just man in his riper age at fuller growth hath the righteousness of the Law fulfilled in him Rom. 8.2 3 4. that the Law of the spirit of life which is in Christ Jesus our Lord hath made him free from the law of sin and death c. Unto all which we may adde that by the Earth and upon the Earth we are to understand the earthly condition of sin c. the unregenerate estate Jer. 17.13 they that depart from thee shall be written in the earth Col. 3. Mortifie your members on the earth And it is most true of these that there is not one to be found among them that doth good and sinneth not Obs 1. The initial and inchoative Iustice and righteousness or righteousnes under the first dispensation is an inconsistent an unstable unsetled righteousness This was the common state of the Jewes in the time of the law of which also Salomon speakes 1. King 8.46 2. Chron. 6.36 and St. James 3.2 and St. John 1. Joh. 1.8 This imitable state was figured by Kadeshbarnea the unsetled and unstable holynes of the childhood wherein so many sinned Num. 32.7 11. Such a righteous man falls seaven times saith Salomon Prov. 24.16 viz. into afflictions but he comes out of them again as it is clear by the context that Scripture is to be understood so that it can be no ground for that which is commonly said that the righteous man sinns seaven times a day Whence the author of that song called the
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 fruit of the Spirit love joy peace c. Gal. 5.22 Now what fruits are brought forth in thee where the Spirit of the Lord is there is libertie 2 Cor. 3.17 That 's it we long for that 's it we boast of But here is the question what liberty it is we have whether it be liberty from thraldom and captivitie under sin and Satan and compulsion of the law and a power without hindrance freely to do the Lords will or whether it be a licence to do what we list a liberty to act and do the lusts of the flesh We read of two towns built by Sheerah the daughter of Ephraim Beth-horon the nether and the upper These towns she built when it went ill with hir fathers house 1 Chron. 23.24 Then it goes evill with Ephraim when we are fruitfull so Ephraim signifies in evill workes Then Ephraim calls his son Beriah that is in evill His daughter Sheerah signifies flesh And she builds Beth-horon the neither First the house of liberty according to the flesh Then Sheerah buildes Beth-horon the upper that is she promiseth the glorious liberty of the sons of God while yet the flesh is a servant to corruption 2 Pet. 2.19 And these I fear are the false freedoms whereof we boast which Sheerah the flesh with hir evill affections and lusts buildeth But Solomon 2 Cron. 8.5 Is recorded to have built Beth-horon the upper and Beth-horon the neither First the upper and then the nether This is the work of the true Salomon even Christ our peace Ephes 2.14 And that 's Saelomon and the Prince of peace He gives the true liberty John 8.36 both to the upper and the nether Beth-horon For if the Son make you free then are ye free indeed He builds the upper Beth-horon even the glorious liberty of the Sons of God in the right injoyment of spirituall and heavenly things and the nether Beth-horen a liberty for the right use of things below These are said to be fenced Cities with walls gates and bars This is the work of the true Solomon who fenceth the true liberty with the fortress and safeguard of his Commandements Psal 119.45 The upper Beth-horon must be fenced lest it prove false and vain without a foundation like a Castle in the air the nether lest it prove exorbitant Gal. 5. v. 13. and vanish into lasciviousness and looseness of life Brethren ye are called to liberty only not to liberty for an occasion to the flesh but let us pray to the Lord for his holy Spirit that Spirit of liberty which may lust again the flesh and give check thereunto which may teach us the way of the Lord that we may walk not after the flesh but after the Spirit which may renew us in the spirit of our minde which may mortifie in us the deeds of the body which may lead us into all truth through Jesus Christ our Lord. Some Saints not without Sin for a season SER. 19. SERMON XX. 1 John 1. ver 8. If we say that we have no sin we deceive our selves and the truth is not in us THe Mountain of the Lords house in these last dayes is scituate in the top of the Mountains Esay 2.2 even that blessed state whereunto S. John together with his fellow Apostles having attained he doth not as it is said of another Ridet anhelantes alta ad fastigia he derides not those who labour up the hill O no but he declares whither he and they had ascended and invites us all to the participation and communication of the same bliss and happiness with them v. 1. 4. For the eminent Saints of God are in an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a state above the envie of others and wherein they do not envie others that good which they enjoy but call them to share with them in it as the first voice which S. John heard out of heaven was come up hither Rev. 4.1 and the Spirit and the Bride say come But the Apostle forewarns us that if we hope for fellowship with the Lord we should be such as he is now He is light and in him is no darkness at all And therefore he who hath hope of communion with him purifies himself as God is pure 1 John 3.3 This Declaration premised the Apostle foresaw that three Objections would be made against his invitation 1. That it was possible they might have communion with God yet want holiness To this he answers v. 5 6 7. God is light and in him is no darkness at all if we say we have fellowship with him c. 2. SER. 20. A second Objection is They had no sin and therefore they had communion with God already This Objection he answers v. 8 9 10. If we say we have no sin c. 3. The third and last Objection is That they cannot choose but they must sin That the Apostle answers in the second Chapter v. 1 2 3. These things I write unto you that ye sin not If any man sins c. where the Apostle declares of what spiritual age growth and statute they were and are to whom he wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little children The result of all this is That would we hear the living Word which was from the beginning would we see it with our eyes would we look upon it would we handle it with our hands would we have such experimental knowledge of it then must we not walk in darkness So that ye perceive my Text is part of our Apostles answer to the second Objection They had no sin and therefore they had communion with God already Nay saith S. John If we say we have no sin we deceive our selves and the truth is not in us Wherein we have 1. A supposition of a false Position that some said they had no sin 2. A reason of that false Position which is self-deceipt want of truth These parts we may resolve into these Axioms 1. That some little children say they have no sin 2. They who so say deceive themselves 3. They who so say have not the truth in them 1. In the first of these we must enquire 1. What sin is and what here meant 2. What it is to have or not to have sin 3. Who are meant by we in the Text. If we say we have no sin c. 1. Sin is described by our Apostle Chap. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the transgression of the Law More fully Dictum factum Concupitum contra legem Dei what ever is spoken done or desired against the Law of God But what special sin this is which is here to be understood expositors agree not among themselves For some understand 1. Original sin only so Cajetan 2. Others understand actual sin but neither herein do they agree for some will have here to be meant mortal sin so Lyra others venial only so Hugo Card. But if it be sin in its own nature its mortal Rom. 6 23. The wages of sin is
chastens sin and moves us to confess sin that Truth is not in us I have shewen hitherto 1. Of whom these worde were not properly spoken 2. Were figuratively spoken 3. Of whom they were truly spoken They were not properly spoken of S. John or his fellow Apostles as I have proved by reasons I think demonstrative they were spoken figuratively by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were spoken to the spiritual little children who no doubt are principally here meant But there is no divine birth so much opposed as this and that by all sorts of Christians unlearned and learned And the reason is The evill one well knowes that if such a state be beleived possible wherein all sin being subdued men may performe exact obedience unto God such as that estate is whereunto S. John and his fellow Apostles had attained well he knowes that his kingdom would be toward an end And therefore he hath endeavoured mainly and made it his work to perswade men that it is impossible but that they must have sin while they live in this world And if it be beleived to be impossible who will go about it As who will endeavour to fly Since no man hath power by nature so to do And who will fly youthfull lusts according to the Apostles counsel Who will fly from sin as from a Serpent as the wise man advises us if he be perswaded that there is no spirituall power given him from above so to do By this meanes all exhortations admonitions c. Shall be in vaine if men be perswaded before hand that it is impossble for them to be obedient thereunto but the evill one hath in all ages endeavoured to win to this perswasion of impossibilitie learned men and men of reputation for pietie and holyness of life For by corrupting those he gaines multitudes unto his party by their authority Ye remember how the evill Spirit plotted mischeife against Ahab and all Israel I will saith he be a lying Spirit in the mouth of all the prophets Thus when Tan the dragon the old Serpent is joyn'd to Levi become Leviathan as I have shewen formerly then he does all his mischeif Let them two alone to deceive all the world Thus of old he got in with Peter as our Lord Jesus discovered him When Peter had disswaded our Lord from his death Matth. 16.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ turned with a countenance composed to severity as that word signifies he said unto Peter even to him whom he had called Blessed ver 17. Get the behinde me Satan He who gives us such counsell acts the devills the enemies part under the vizard of a friend He is an offence unto us and causeth us to stumble in the narrow way of mortification which leadeth unto the perfect life And Satan having so far prevailed with Peter he doubted not to give the on set upon some though less pious than he yet of greater esteem in the Church for piety and learning also And therefore one of the Antients of great name wrote unto Pope Innocent who had greatest power in the universal Church to advise him That it was altogether impossble in this life to be without sin But let us hear his reasons and answer them His first and principal reason is Because saith he all men ought to pray Forgive us our sins as we are taught in the Lords Prayer to say Forgive us our trespasses c. And if we pray for forgiveness of them we must be guilty of them I answer our Lord Jesus teaches us to pray for forgiveness of sins not only in particular but also in general For although our sin and failings be many by reason of our ignorance and weakness while we are yet spiritual little children and babes in Christ and the Lord be gratious unto us and vouchsafe the forgiveness of them 1 John 2.12 yet the plenary and full remission of sins is given upon the ratifying of the new and second Covenant Jer. 31.31 32 33 34. and 33.8 Hebr. 8.8 13. In which places the last clause of the Covenant is the remission of sins as being last accomplished This was figured by the Jubile as it is spiritually interpreted Esay 61.1 2. liberty to the captives c. Our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Brother and Redeemer applyes it to himself Luke 4.18 21. This day saith he this Scripture is fulfilled in your ears as he who redeems us from the service of sin and restores us unto our spiritual inheritance remitting the sin and removing it from us which is the proper sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence Jubile is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the LXX above twenty times Levit. 25. 2. Besides we must take special notice here that our Lord taught his Disciples to pray this prayer while they were as yet but spiritual children and had not as yet received the holy Ghost and while they were yet subject unto many failings and therefore our Apostle saith 1 John 2.12 I write to you little children that your sins are forgiven you through his Name And therefore how ever the Apostles Disciples might possibly use the Lords prayer while the Lord Jesus was with them and before they had received the holy Spirit yet after they received the Spirit we do not read that any one of them used it And although S. John in the text say that if we say we have no sin c. and teach us confession of sin yet is that onely figurative by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by way of condescension unto us because he with his fellow Apostles had fellowship with God and Christ which no man can have who walk in darkness as our Apostle reasons v. 6. 3. Our Lord does not command his Disciples to use that prayer alwayes but he teaches them to pray for remission of sin both in part and plenarily until they have obtained it And in reason when they have obtained what they prayed for why should they longer pray for it Now the Lord Jesus hath promised that whatsoever we ask the Father in his Name he will give us If therefore we ask remission and forgiveness of sins in his Name we shall obtain what we pray for But when Without doubt in the time of this mortal life For in the life to come we neither read of prayer for forgiveness of sin nor of any sin then forgiven Obj. 2. If such a state were attainable as to live without sin then might the Law be fulfilled I answer And must not the Law be fulfilled Matth. 5. compare ver 17. and 18. with 19. But what hinders but that the Law may be fulfilled by the power of Christ and his Spirit For what the Law could not do in that it was weak through the flesh God sent his Son c. Rom. 8.3 that the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit Obj. 3. There is a perpetual strife
our souls Jer. 6.16 Let us hasten to that unity that one Commandement that day of love Let us hasten the coming of that day that one day Zach. 14.7 8 9. It s a strange exhortation but it s the Apostles 2 Pet. 3.12 We rather say Phosphore redde diem we wish for the day Acts. 27. That the day would hasten to come to us not that we should hasten to the coming of the day But such is the goodness of the Sun of Righteousness that he shines alone in his Saints as Apollo and Sol the Sun have their names from shining alone saith Macrobius when his day-light appears He then contracts all that multiplicity of starlight into himself For as the multitude of Stars were made in the firmament of heaven and every one of these contributed its share of light unto the World before the Sun was made Even so the multitude of Lawes and every respective Commandement gives light unto the man until the day begins to dawn and as the day-light appears one Star after another disappears and still they become fewer and fewer until the Day-star that is the Sun according to the Syriac ariseth in our hearts 2 Pet. 1.19 If the Priest Levit. 4. Ver. 3. that is anointed do sin according to the sin of the people The words rendred as they are make a good sense according to that of Hos 4.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the people so the Priest But it is not here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more frequently used in Scripture for the expression of similitudes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most-what rather notes a motion toward some end as Judges 8.27 Gideon made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an Ephod 2 Sam. 2.4 They anointed David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Chal. Par. turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he should be King And of like nature is this Scripture If the high Priest so the Chaldy Paraphrast and the LXX here understand him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin to the guilt of the people or to the sin of the people to make them sinful and guilty So the Chald. Par. If the great Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin to the sin of the people and the LXX clearly render the words so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the high Priest being anointed sin to cause the people to sin or that the people sin Which must not be understood not on set purpose for then it could not be a sin of ignorance which in this Chapter is principally intended but a sin of malitious wilfulness which admits of no Sacrifices Hebr. 10.26 but deserves outting off Num. 15.30 So Hierom also turns the words Delinquere faciens populum making the people sin So Vatablus and the Tigurin Bible Piscator also both in his High Dutch and Latin Translation turns the words thus If the Priest so sin that he brings a guilt upon the people So likewise Diodati if the chief Priest so sin that the people is made culpable To the same purpose Luther three Low Dutch Translations There are also two of our old English Translations that of Coverdale and another which so render the words Tremellius speaks home to this purpose If the Priest who is anointed sin ad reatum populi to make the people guilty which he explains by leading them into guilt giving them matter of offending either by doctrine or example And he confirms this Translation with a parallel Scripture 1 Chron. 21.3 where Joab saith thus to David urging him to number the people why shall it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a guilt unto Israel And Castellio having turn'd the words si deliquerit in noxiam populi if the Priest shall sin to the offence of the people he explains it in his Annotations Cujus delicto c. by whose fault the people may be made guilty as the disease of the head or other member reacheth to the whole body and as Achats and Davids sin hurt all the people And this translation may be confirmed by the constant tenor of the Scriptures which blame not the people for the sinnes of the Priests or of the Prophets as the other translation doth but the Priests and Prophets for the sinnes of the people Thus for the sin of Eli's sons the Priests the people abhorred the offering of the Lord 1 Sam. 2.17 as he tels them ver 24. Ye make the Lords people to transgress And the Prophet out of compassion toward the people he tels them O my people they who lead thee cause thee to erre Esay 3.12 and the like Chap. 9.16 And Jer. 23.15 From the Prophets of Jerusalem is prophaneness gone forth into all the Land and 9 10 11. The adultery swearing or cursing and violence of the people is laid to the Prophets and the Priests charge And the Prophets and Priests are said to have shed the blood of the just in the midst of Jerusalem Lam. 4.13 that is by their sins they occasioned them to be slain as Ezech. 13.19 they are said to slay the souls that should not die Yea that whole Chapter is on this argument And very often elsewhere the Lord takes up the same complaint against the Priests and Prophets Whence it appears that their sin is peccatum peccans a brooding sin which makes the people sin and becomes exceeding sinful Let them sadly consider this who I hope out of ignorance as being themselves deceived by their Authors whom they follow teach the people such doctrine as not accidentally and occasionally but directly and per se causeth them to sin such is that catechetical doctrine That no man is able either of himself or by any grace received in this life perfectly to keep the Commandements of God but doth daily break them in thought word and deed Surely the people to whom the Law was given first thought themselves able to keep it as appears Exod. 24.3.7 8. Nor did Moses blame them for promising so to do but he directs them how to keep it Deut. 30.6 7 8. 14. Other Scriptures sound the same thing Psal 119.1 2 3.6.10.32 c. and 130.8 and 138.8 Prov. 2.7 beside manifold more Scriptures It is true that no man is able of himself either to think a good thought 2 Cor. 3.5 or repel an evil But is not this a disparagement unto the Spirit of God that no man should be able by any grace received in this life perfectly to keep the Commandements of God but doth daily break them in thought word and deed I shall instance but in one Scripture If what is there delivered be true what then is meant by the Apostle Rom. 8.3 4. God sent his Son in the similitude of sinful flesh and for sin condemned sin in the flesh that the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit Is God the Father and Son utterly frustrate of their end so
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