Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	apostle_n	receive_v	zion_n	33	3	8.6144	4	false

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

the outward profession and practise They are to heal the Nations Revel 22.2 to heal the diseased So the Sun is not only the cause of life but of medicin also Therefore the Poets made Apollo the Sun the Author of both Which is true of the Sun of Righteousnesse in both respects Mal. 4.2 For unto those who fear the Lords Name the Sun of Righteousnesse shall arise with healing in his wings The same tree of life affords both Revel 22.2 Hitherto we have heard the Lords first precept which is affirmative The second followes which is negative But of the tree of the knowledge of good and evill thou shalt not eat of it Through the subtilty of the Serpent the woman given for an help to the man fell a lusting after her own will to be somewhat her self by that desire she had to eat of the tree of knowledge of good and evil And hereby she desired in a way contrary to Gods command to be like unto God to see and know all what God sees and knowes And of this forbidden fruit she her self did eat and gave her husband also to eat of it And so fell away from the light and life and wisdom and will of God to her own vain opinion earthly wisdom and will of the flesh This is that we call the fall of man whereby the life is mingled with the death good with evil light with darknesse truth with errour This is the Mother sin and Nurse of all other Hence it is that man was driven out of the light of life out of the Paradise of God and hath lost the power to eat of the tree of life It must be given him anew Do we consider all this only as a most antient History and look at it as done only so many Ages since Or may we not finde the same acted over and over many ten thousand times since in all after generations and even in our own selves I might name many Scriptures I shall note but one which I beseech you read and consider well of it 1 Cor. 11.2 And let us observe the direfull effects of our fall and what an evill and bitter thing it is that we have departed from our God and feed not upon the trees of His Paradise but upon such Plants as are not of our Heavenly Fathers planting For whose plants are envy division contention strife and discord which grow up ranck among us as they say The Serpents teeth did-seges clypeata Whose plant is pride the beginning of sin as the wisman calls it Whose is coveteousness the root of all evill Whose is wrath and revenge and other roots of bitterness Whose plants are lasciviousness luxury gluttony surfeting and drunkeness and other such like Pot-herbs Whence grow the briars and thorns the heathenish cares the curses of the earth These all these are sown and planted and grown up thick in us Are these of Gods planting O no The envious man hath done this All this wickedness is grown up as a tree Job 24.20 Of which the fallen man eates freely contrary to the Command of God The rib which the Lord God had taken from the man Gen. 2.22 made He a woman What they turn made is in the Hebrew built as in the margin Which I prefer the rather because it answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to edify or build which is very often applyed to the Church as the Truth of this type Act. 9.31 15.16 and 20.32 1 Cor. 14.4 This is now bone of my bones and flesh of my flesh Word for word This for this once is bone out of my bones Gen. 2. Ver. 23. and flesh our of my flesh And so it answers to the LXX and to the Apostle Ephes 5.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the words following prove this translation Because she was taken out of man implying that the Church is taken out of Christ which S. Paul calls a great mystery Ephes 5.32 For so we receive from Christ a suffering flesh 1 Pet. 4.1 as he promises to us an heart of flesh Ezech. 36.26 a soft heart and sit to receive impressions from the Spirit of God as Josiahs heart was tender 2 Kings 22.19 We receive also bone from his bones The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies strength as well as a bone Job 21.23 and elsewhere And hereby we are enabled to act and do according to divine impressions made in our tender and fleshy heart And hereby we become strong in the Lord and in the power of his might Ephes 6.10 and able to do all things through Christ who thus inwardly enableth us Phil. 4.13 SERMON I. SERM. I. The Law and Gospel preached from the begining GEN. 3.15 ANd I will put enmity between thee and the woman Gen. 3. Ver. 15. and between thy seed and her seed c. The obscurity of the Scripture proceeds much what either from mistakes of Translation or else from false Glosses and mis-interpretations The words I have propounded now for my Text may prove an instance of them both For whereas in reading of the Old Testament Moses hath a vail upon his face 2 Cor. 3. v. 13. And not as Moses which put a Vail over his face that the children of Israel could not stedfastly look to the end of that which is abolished In reading the three first Chapters of Genesis Moses is double vailed And therefore those three with the book of Canticles and some other Scriptures were by the wise men of the Jews prohibited to be read by Novices lest they might make ill constructions of them as I shewed before in part This was needful to be premised because the Text propounded is a part of the third Chapter and hath in it more difficulty then appears at the first reading of the words And therefore whereas the Apostle saith concerning the Jews 2 Cor. 3.15 that When Moses is read the vail is upon their hearts but that vail is done away in Christ The Lord be pleased to turne all our hearts unto himselfe that that vail may be done away Moses having described the fall from verse the first to the seventh he brings in God the Judge examining the fact and making inquiry into the causes of it searching out this sin not unknown to himselfe before from Adam to Eve and from Eve to the principall malefactor the Serpent Wherein we may note how the Lord Parts laesa yea Laesa Majestas the highest majestie the party offended how wisely Obs 1. justly mercifully he proceeds in this and the two following sentences Yea hence we may take notice Obs 2. that although the Lord permits sin for the tryall of his creatures and the manifestation of their weaknes and inconstancy in the good wherein they are not unmoveable like himself yet he will certainly call the offenders to an account afterwards Whence also we learn that he is greater then the Devill and all that sin against him Obs 3. both in knowledge

the expiation of sin contracted by the Red earthly man a Red Heiffer be made choise of to represent the white and ruddy heavenly man This Heiffer also must be perfect and without blemish which never hath born yoke For such is the Christ of God even the perfect one without spot or stain of sin which never bare the yoke of servitude unto sin Yet though innocent harmless undefiled and separate from sinners he must notwithstanding be slain because without shedding of blood there is no remission Hebr. 9.22 And slain this Heiffer must be without the Camp And that Jesus might sanctifie his people by his blood he suffered without the Camp Hebr. 13. For he came not to call the just who are within the Camp which is the Camp of the Saints Revel 20.9 but sinners which are without yea to seek and to save what was lost This Heiffer must be burnt by the fire taken off the Altar kindled from heaven For the heavenly man came to send fire on the earth even the heaven-born fire of love which might extinguish the iniquity which burns like a fire Esay 9.18 and so Extingueret ignibus ignes quench the infernal with the heavenly fire saith the Poet. With the ashes of this burnt Heiffer all who were defiled were sprinkled For nothing so sanctifies and purifies our Ruddy polluted humanity as the daily mortification and burning up the Holocaust the iniquity as the dross by the holy fire of divine love sent from heaven into our earthly manhood by the Christ of God the man from heaven heavenly And therefore was the female chosen being the weaker lest we should imagine that expiation could be made by any beast or earthly man The influence whereby the purging of sin is made is from the Divine Power to intimate this unto us not the stronger but the weaker sex the Red Cow must be slain And what spiritually is the Ezob or Rosmary what else but the holy faith whereby the heart is purified Acts 5.9 Of this Ezob three stalks or sprigs made the Aspergillum or Sin-water stock wherewith the sprinkling was made And the faith wherewith we are sprinkled is threefold or there are three branches of it Faith in the Father Son and holy Spirit And thus the Prophet foretold Esay 52.15 that the Christ of God now abased and brought low even to the dust and ashes of his humiliation ver 14. should sprinkle many nations Acts 17. v. 31. Mat. 28. v. 19. And indeed and truth God giveth or offereth faith unto all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17.31 having raised up Christ from the dead And having received also power in heaven and earth he sprinkleth all nations and authorizeth his Apostles and true Ministers to sprinkle them by baptizing them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the name nature and Being of the Father the Son and the holy Spirit and sprinkles answerably unto them a sprinkling with water Ezech. 36.25 with Blood Numb 19.4 with Oyl Levit. 14.16 a known figure of the Spirit which are the three witnesses upon earth 1 John 5.8 And these testifie of three spiritual estates gradually differing one from other whereinto we are baptized and sprinkled from the pollutions of the World the Flesh and the Devil and so we become partakers of the divine nature having eskaped the corruption that is in the world through lust 2 Pet. 1.4 And thus the Israel of God abased and brought low even to dust and ashes come forth of the Furnace of humiliation being refined and purified from their dross and are arayed in white robes Who are these and whence came they saith one of the Elders to S. John And he answered These are they which came out of great tribulation and have washed their Robes and made them white in the blood of the Lamb Rev. 17.14 the Lambs blood is a white an innocent blood and become like unto him who is white and ruddy Cant. 5. For if the blood of Bulls and Goats and the ashes of an Heiffer sprinkling the unclean sanctifieth to the purity of the flesh so the Greek text hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 9. v. 13. which signifies purity not purifying as our Translators render it how much more shall the blood of Christ who through the eternal Spirit offered himself without spot or fault unto God purge our conscience from dead works to serve the living God The sprinkling of this blood cures the bitings of the old Serpent cleanseth the leprosie of sin expels that Morbus Daemoniacus that disease inflicted by the foul spirit dissolves all the works of the Devil Let us therefore draw near with a true heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in plenitudine in fulness of faith having our hearts sprinkled from an evil conscience and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having our body washed with pure water by that clean man Hebr. 10. v. 22. Numb 19.18 who hath promised to sprinkle clean water the water of his spirit upon us Ezech. 36.25 And let us hold fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the confession of our hope without wavering the Translators turn it faith which should be turn'd hope according to all Greek Copies I have yet seen Beside the Apostle in ver 22 23 24. hath the three Theological Graces in their order For he is faithful that hath promised and let us consider one another to provoke unto love and to good works Hebr. 10.22 23 24. The Lord so sprinkle us and purge us with the true Ezob the Herbarists call Hyssop Gratia Dei from the leprosie of our sins and strengthen us to do his holy will through Jesus Christ our Lord Moses sent messengers from Kadesh unto the King of Edom Numb 20. v. 14. Thus saith thy brother Israel Thou knowest all the travail that hath befallen us The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie Travail but the Adjunct of it or the travailler labour Exod. 18.8 which they turn there travail all the travail that found them in the way Not so properly Since travailling is the act of him who journeyeth but labour and trouble is his adjunct which findes him in the way wherein he travails as the LXX render the word there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labour So likewise the word may be understood here as also weariness the effect of travailing and labouring So the Translators themselves render the word Gen. 19.11 Esay 7.13 Mal. 1.12 Who bears the image of the earthly man and is not sensible of an heavie burden such is the burden of cares and thoughts what shall we eat and what shall we drink That earthly man is Edom as the name signifies This earthly man this Edom the Animalis homo the natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly the souly man ●ears in his journey towards the heavenly Canaan where he shall 〈◊〉 the image of the heavenly 1 Cor. 15.49 And therefore not without cause here Israel saith to Edom Thou knowest all the weariness that hath found us Howbeit the

while we are as Jacob as yet weak it s to be expected that we suffer opposition and cursing but when we grow up in strength and become strong as Israel we must then expect Super maledictions cursings upon cursings Increase of grace is alwayes accompanied with proportionable increase of opposition and contradiction of the adversary Numb 33.11 They removed from the Red Sea and encamped in the wilderness of Sin c. The Red Sea or Edoms Sea for thence it had the name as I have shewen signifies that suffering which is incident unto flesh and blood or Edom the earthly man of which S. Paul speakes 1 Cor. 10.13 But Sin signifies Bushes and hatred when therefore we proceed from our conquest of that temptation which is incident unto man we become hated of men who are as thornes in our sides Thence they went to Dophkah that is pulsation knocking and smiting when their inward hatred breaks forth to knocks and blowes And the like significations have the following places of the Israelites journeyes if well observed by comparing spiritual things with spiritual For by how much we draw nearer to the heavenly Canaan by so much the more hatred we must look for from our outward and inward enemies The Spouse in the Cant. 4.16 therefore calls for not only the South winde but also the North winde to blow upon her Garden she desires both at once And why not only the South winde for from the South blow fruitful breathings whereby we understand the inspirations of the holy Spirit increase of graces thereby Jer. 1. v. 14. whereas Ab aquilone pandetur malum evil shall be opened from the North Jer. 1.14 The Spouse knowes well that there is no increase of graces to be hoped for without increase of opposition and contrariety And therefore by how much the sweet breathings of the Spirit proceed from the South by so much the more vehement opposition must be expected from the North. The Apostles and Disciples of Christ found this by experience Acts 2. when they received the spirit and the mighty rushing winde the spices flowed they declared the wonderful works of God but what then did the North winde cease when the South winde blew No did not the storm and tempest of persecutions arise more fiercely did not the hatred much more increase While the Apostles Disciples were yet but Novices in Christs school they suffered some accusation from the Pharisees as for plucking and rubbing the ears of corn for eating with unwashen hands c. But when they appeared full of the holy Ghost good God! how the North winde arose what storms and tempests did it raise in the hearts of gainsayers for as our God gives greater gifts unto his people so he permits greater oppositions against them and as their graces are greater so the greater are their sufferings Ubi magnitudo gratiae ibi magnitudo discriminis where there is greatness of grace there is greatness of danger saith S. Hierom. Men can well endure such as grow up together with them who are subject alike to the same infirmities with themselves while yet they live under the law and they can mutually pardon one anothers weaknesses but when the grace of God that brings salvation to all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath taught some of them to deny ungodliness and wordly lusts and to live soberly Tit. 2. v. 11. righteously and godly in this present world when these begin to grow up higher and to overtop the rest then the lower Shrubs speak evil of them 1 Pet. 4.4 Then the discipline of some Church or other sure I am not of the true Church of Christ which encourageth unto growth in grace 2 Pet. 3.18 and to abound more and more 1 Thess 4.1 like the Gardners Sheers soon crops and cuts down such surmounting proficiency under the name of Heresie or erroneous judgement because it exceeds the scanty measure of their Articles or confessions of faith which they will not suffer to be examined by the Word of God but require most unreasonably that the Word of God should be tryed and examined by their Articles and confessions of faith Hence it is that weaklings who are yet under the Law and like themselves may escape their Ecclesiastical censures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not yea as Ours render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all who are willing to live godly in Christ Jesus shall suffer persecution 2 Tim. 3.12 Some opposition will be made against Jacob the heavenly man as yet weak while he contends with his Edomick earthly-minded brother and strives and strugles with him as in the womb of Rebecca Gen. 25.23 and layes hold on his heel and would hinder him from being born and brought forth by consent James 1.14 15. For his earthly-minded brother is yet too strong for him and treads him under his foot But much more opposition is made against Israel the heavenly man now growen up with the increase of God Gen. 32.6 We read Psal 83. of a multitude of Nations plotting and consulting against Israel and their main designe is as appears ver 4. that the name of Israel may be no more in remembrance Ye have ten of the conspirators against Israel ver 6.7.8 and then Selah added which imports a beating down of the earthly thoughts and a raising up the heavenly meditations on what goes before Accordingly Edom notes the earthly-minde Ismael is the hearing without obeying God Moab the refusing the correction by the Law which is bastardy Hebr. 12.8 Hagarens the estrang'd nature Gebal the evil bordering upon the good Rom. 7.21 like a Second in descant which makes the greatest disharmony Ammon the secret sin Amalek the flattering tongue licking up and devouring the people The Philistine earthly sensual spirits Tyrians spirits domineering and oppressing Assur the besieging sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin which easily besets us in every circumstance Hebr. 12. v. 1. Psal 83. v. 5.8 and way-laying us And all these have been an Arm to the sons of Lot So much the Hebrew words signifie as it is acknowledged in the margent Only the Translators here as commonly elsewhere turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children which are Sons Hence the reason will appear why the Lord smites Moab All these have consulted together with one heart and have made a covenant against the Lord v. 5. For if against the people of the Lord then against the Lord himself for they who are in covenant have common friends and common enemies Acts 9.4 5. Whereas therefore they become an Arm to the Sons of Lot that is to the Moabites and Ammonites therefore Christ himself who is the Arm of the Lord Esay 40.10 and 53.1 John 12.37 38. is stretched out for the protection and salvation of his Israel and to smite the Princes of Moab and that according to his covenant For since the Moabites were enemies against Jacob yea mortal enemies against Israel the Lord had obliged himself by his

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

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

to finde out and in power to punish all wickedness Herein the Judge of all the world gives a pattern to the Magistrates his Vice-gerents Obs 4. Proverbs Chap. 25.2 It is the glory of God to conceale a thing but the honour of Kings is to search out a matter Yea herein he gives us an example of judging our selves Obs 5. Lament 3.39 40. Wherefore doth a living man complain a man for the punishment of his sinnes Let us search and try our wayes and turne againe to the Lord. The sentence denounced against the Serpent is either more proper to himself as vers 14. because thou hast done this thou art cursed above all cattell and above every beast of the field upon thy belly shalt thou go and dust shalt thou cat all the dayes of thy life or with reference to man kind as vers 15. which is my Text. From which I shall not now longer detaine your thoughts foreseeing an occasion that I may have to open the former part of this sentence Come we therfore more precisely to the words of my text Here is a fuid between two great families and the effect of that fuid The fuid is between the Serpent and the woman which is Gods own doing he saith I will put enmity between thee and the woman This is a lasting fuid which ends not with the parties between whom it is first put but is continued unto the posterities I will put enmitie between thee and the woman and between thy seed and ket seed This fuid is not smothered as enmity may long be but this fuid breakes out into open and irreconcileable hostility to the wounding bruising breaking one the other all which will appeare in the handling of these Axioms 1. The Lord saith he will put enmity between the serpent and the woman 2. That he will put enmity between the seed of the Serpent and the seed of the woman 3. That the seed of the woman shall breake the Serpents head 4. That the Serpent shall bruise his heel The Lord saith he will put enmity between the Serpent and the woman Wherein we must inquire what the Serpent is Secondly what is the woman Thirdly what is the enmity which the Lord saith he will put between the Serpent and the woman The word we turn the Serpent is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies a Searcher He is named diverse times in this Chapter as vers 1.2.4.13.14 but never without his note of emphasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Serpent implying that he is the same and no other than which long after is called the Old Serpent c. Revel 12.9 and the great Dragon was cast out that Old Serpent called the Divill and Satan which deceived the whole world What the Serpent here is I hope we have found But 2. what is the woman 1. what is she not surely not Eve alone for then Adam should not here be included but left out No nor can it be understood of woman-kinde alone for then that sex alone should hate the Serpent and not men also Nor is it to be understood of the B. Virgin Mary alone for then this promise should stand at too great a distance from the first mercy here intended to the whole race of the fallen man and should be pent up in too narrow a scantling yea this great inconveniencie would follow that the Serpent should reign from Adam to Moses yea from Moses to Christ in the flesh without opposition or at least without subduing and overcoming 2. what then is the woman Surely as the Serpent is not literally here to be understood but Mystically also as I have shown so is this woman some mysticall thing in both our first parents and in all fallen men and women or those that might or may fall This woman is something that is taken out of the spirit of man and is made an help unto him And it is no other than his mind understanding thoughts and memory through which he may stand or fall Rom. 1.20.21 For the invisible things of him from the creation of the world are clearly seen c. They knew the eternal power and God-head which required of them a sutable glorifying of God but they became Vain in their imaginations and their foolish heart was darkned Ephes 4.17.18 The Gentiles walked in the Vanitie of their mind and had their understanding darkned and so became alinated from the life of God By those the Gentiles fell and by the same the Jewes fell also Jer. 7.23 24. They walked in the counsell and imagination of their own heart Thus yee read the minds or thoughts compared to Eve 2 Corin. Chap. 11.3 I feare least by any meanes as the Serpent beguiled Eve through his sublilty so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your mindes or thoughts rather should be corrupted from the simplicity that is in Christ The fathers as S. Austin Gregory and others here understand an inward and mysticall woman The enmity is put between the Serpent and the woman and between their seeds and therefore I shall here speak generally of it in this first point and more particularly in the second Here then we may understand generally by enmity some what that dissoders and raveles that amity and friendship which was knit and contracted between the woman and the Serpent by reason of the fall How be it we are not here to understand that God puts any enmity reciprocally between both the woman and the Serpent For surely he puts no enmity at all into the Serpent or his seed against the woman or her godly seed That enmity which Satan hath against the woman and her godly seed it is aboundantly sufficient and needs no addition or increase but is his own purchase which he hath made by his fall from God The woman therefore is here to be understood as the ●ubiect of his enmity which God saith he will put into her which shall be exercised upon the Serpent and the Serpents seed as the proper objects of it The reason why the Lord puts enmity between the Serpent and the woman appeares from the precedent act and depravation of Satan which the Lord here mainly intends to demolish and destroy and therefore it is but reason that the remedy should be applyed to the malady wherefore as Satan begun his destructive seducing and deceit in the mind and understanding as I have shewn so in reason the Lord must begin his work of reparation and renewing there as we find he does Ephes 1.17.18 where the Apostle prayes that God would give them the Spirit of wisdom and revelation for the acknowledgment of him the eyes of their understanding being inlightned that they may know c. Col. 1.9.18 The Apostle prayes that they might be filled with the knowledge of his will c. So he prayes for Timothy Consider what I say and the Lord give thee understanding in all things 2 Tim Chap. 2. vers 7. Besides thoughts and counsells are the begining of every

all the hearts of the children of men and alone can work upon them widen and inlarge them He alone hath wherewithall to fill them as wisdom understanding fullness of joy yea God Himself the Objectum beati●cum Author actus fruitivi 1. King 4.29 Yea whereas the Lord hath made the man for his Temple and dwelling place and himself is immense and beyond all bounds Job 11.7 8 9. it's necessary that he inlarge the strait heart of man and make him in some proportion capable of himself whence is that prayer of the Apostle Ephes 3.14 21. that They may be filled with all the fulness of God Reproof 1. Those who walk at large in a latitude according to their own corrupt hearts even as the evill spirit drives them who deny themselves in nothing that their own flesh or the Devil and the lusts of men Suggest unto them These are the beasts that walk in actu not in via in the broad way where the beasts go not in the path and the narrow way wherein the men of God walk God doth not inlarge these Reproof 2. The sonns of Japhet who walk in a strictness of their own chosen holiness and that without any warrant out of the word of God they have chosen this to themselves not the narrow way that leades unto the broad but a narrow path taken out of the broad way Who required these things at your hands Consol For the sonns of Japhet True it is the Lord invites to enter into the straite gate Math. 7.13 14. but they shall not alwaies be in straits there shall come a time of inlargment Nor doth the Lord cast his Japhets into straits that they should continue in them much less perish in them The Gold is not cast into the furnace to be consumed in it but to be purged and purified by it Zach. 13.9 Our God is a consuming fire Hebr. 12. and who shall dwell with everlasting burnings Esay 33. 15 16. The Apostle declares for himself and his fellow Apostles and all the Ministers of God how their way lyes throw straits 2. Cor. 6.4 but does it end in straits also vers 11. Our heart is inlarged The Psalmist declares as much in regard of the whole Church Psal 66.10 11 12. We went through fire and water but thou broughtest us to a wealthy or a large place as I shewed before Exhort To the sonns of Japhet to be inlarged The Apostle makes this exhortation to the Corinthians 2 Cor. 6.13 be ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be genuine children of Japhet be ye also inlarged It was a noble desire of the sons of Joseph which we read Ios 17.14 Means We must pass thorow the narrow before we can come unto the broad 2 Esdr 7 1-14 Ye remember a great part of Japhets portion was the sea and the Islands in the sea Viam qui quaerit ad mare illum oportet omnem quaerere comitem sibi saith the Comedian Gen. 26.19 22. Esec Sitnah Rehoboth 1. Esec contention between the flesh and spirit 2. Sitnah opposition of Satan 3. Through these we come to Rehoboth inlargment Our Lord requires us to go thorow the narrow passages before we can come unto the broad and this cannot be without contention and strife Math. 7. Open thy mouth wide pray largely and he will fill it O that all our contentions hart-burnings bitter invectives detractions slanders oppositions one against another O that all were laid down O that every one of us would mind his own dutie Prose quisque which the Lord requires of him to enter into the narrow way that the Lord might inlarge us The Lord perswade our hearts hereunto God shall perswade Japhet This is the first and proper signification of the word to entice or perswade which our translators have in the margent which yet might have been put in the Text if it had pleased them But because this word perswade hath a two fold signification 1. To sollicite allure and intice which is an endeavor to bring one off to some-what we desire 2. So to sollicite and intice that we prevail which is properly to perswade The word may be understood in both senses here For the better understanding of this point we must inquire 1. What it is to perswade 2. Whereunto God may be said to perswade And 3. How The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a middle nature and used in Malum Bonum 1. What it is to perswade it signifies to induce lead or draw one by arguments and reasons to think believe and do some thing yet so that there is a power left to dessent Thus when we commend something as honest honourable or profitable and exhort to the doing of it by motives reasons and arguments we may be said to perswade And this I much suspect was the reason why the major part of our Translators cast the word perswade into the margent because they conceived that God acts upon the minde and will not by motives and reasons inducing it to believe and so leaves it free but by a super pondium overpoysing it and determining the act of it and so here not perswading but inforcing Japhet to dwell in the tents of Shem. The event of perswasion is either belief of what is perswaded unto or unbelief Now because that whereunto God perswades cannot but be good what is that good whereunto God may be said here to perswade Japhet If we here understand the person of Japhet we may conceive that the object of Gods perswasion is love brotherly love and that he should not envie his yonger brother Shem his precedencie and preeminency of blessing Thus the Lord perswaded Cain Gen. 4.7 But the blessing being propheticall as the former it concern'd not onely Japhet himselfe in his person but also in his posteritie even all the Gentiles Church even all the Islands of the Gentiles Gen. 10.5 whereof we are a part God shall perswade Japhets Sons But whereunto whereunto else but unto himself to believe in God the Father and to believe in Jesus Christ the Son of God who should break the Serpeents head so God the Father first perswades Japhet and his sons to believe in himself Hebr. 11.6 2. God perswades Japhet and his sons to believe in Christ and so to dwell in the Tents of Shem Joh. 14.1 This is the main aim but non pervenitur ad finem nisi per media 3. How does God perswade Japhet and his sons to believe Mediately and outwardly by the Ministers of his Word Immediately and inwardly by the operation of his Spirit 1. Mediately and outwardly and so God perswades by the Word Miracles 1. By the Word it self read and meditated on or by the same Word preached and heard for so Faith comes by hearing Rom. 10. Thus God makes his Ministers his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.9 Workers together with God Such as plant and water his husbandry which is the Church Such as build and rear up the Tabernacle

stars are they who persist in their faith love and obedience when others are wandring stars and sall from their own stedfastnesse for whom is reserved the blacknesse of darknesse for ever 2. In the darknesse of affliction Aurum in furnace intilat August The gold then shines in the Furnace The stars shine most clearly in the coldest night even then when iniquity abounds and the love of many many objectivè when common love when the love towards many waxeth cold 2 Pet. 1.7 All divided judgements love those of their own way and opinion The general love is a degree beyond brotherly love and to be added to it This general love inclines the children of Abram to impart their light and influence unto all Dan. 12.3 They who are wise shall shine as the brightness of the firmament and they that turn many unto Righteousness as the stars for ever and ever But if the children of Abram if the children of Israel be as the sand of the sea Rom. 9.27 barren and unfruitfull the remnant shall be saved So those words ought to be read as I shall shew in their proper place if the Lord will Axiom 5. and 6. And he believed in the Lord and he accounted it unto him for righteousnesse This is locus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place of Scripture very famous by frequent quotations of it in the New Testament and by many controversies thereupon I shall not trouble you or my self with disputes there have been and are too many already It s evident that these words are to be understood with reference unto the former They contain the two last Axioms of the Text. Axiom 5. Abram believed in the Lord. I shall first open the words and then shew the nature of faith here first spoken of in Scripture The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying true Esay 7.9 certain faithful constant permanent if not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 55.3 The word notes a firm perswasion that the words which God spake were most true firm and stable This belief Abram reposeth in the Lord in him who is the very being it self and gives being unto his word 2. As for the nature of faith I shall discribe it no otherwise then the Apostle doth faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 11.1 the ground or confidence of things hoped for the evidence of things not seen The Scripture proceeding from one and the same Spirit hath that harmony in it self that one place answers to another as in the Glasse Face answers to face so that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn ground or confidence is the same whereby the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is hope expectation staying or waiting Psal 39.7 And now Lord what wait I for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my hope is in thee So that in it two things are implyed Iob 14.14 with 19.26 and 42.5 1. An expectation or looking abroad for some good hoped for I will wait until my change come that is till I see God in the flesh 2. In the interim a setled firm and unmoveable posture against what ever may oppose or tend to disturbance or disquiet or hinder the possessing of our soules in patience so we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Latin Subsistere not to give way but to withstand the violence of the wild beast So that patience is involved in the nature of faith So the Apostle Heb. 6.12 and 10.35 36 through faith and patience they inherited the promises According to this discription of faith Abram here is said to believe in the Lord that is to hope for and expect the blessed seed the seed of promise and with firmness stedfastness and setledness of mind and heart patiently to wait for it without discouragement from either his own or his wives old age indisposing them by nature to beget and bear a son but relying and resting on the power of God able to effect what he promised according to that Rom. 8.25 If we hope for that we see not then do we with patience wait for it The obiect of Abrams faith is 1. Personall testis God himself the witness 2. Reall Testimonium the testimony of God or the thing testified and witnessed by him that thing which Abram believed 1. The obiect personall or witness whom Abram believed is God himself most fit and worthy to be believed as having all the accomplishments of a most sufficient witness 1. Knowledge of what he testifies 2. Truth and faithfulness in testifying 3. Goodness and vertue whereby he is inclined to witness onely what is the truth 4. Love and bounty to him to whom he witnesseth 5. Power and ability to effect and do what he testifies c. 2. The object reall or thing witnessed by God and propounded to belief is what ever God testifies and witnesses whether it be by information or precept or promise or threatning or what kind so ever else there is of divine testimony what ever word proceeds out of the mouth of God that must be true and so fit and worthy to be believed The thing here witnessed to be believed is the promise of God to Abram that he should have a seed a numerous or innumerable seed a vertuous and heavenly seed This Abram believes and for the effecting of it he believes in the good and gratious God who is true in all his promises and knowes how and is able to perform them The reason why Abram believed the Lord may be considered partly in regard of Gods truth essentiall unto God So that all truth is in him 1 John 5.9 and he is Summa veritas Let God be true and every man a lyer 2. Abrams experience of Gods truth Obs 1. Note here what kind of faith Abrams faith was faith not only in the truth of God but in the power of God God promised a thing extreem hard yea by nature impossible that Abram whose body was now dead and Sarah who was barren and her womb dead they should have a son Yet Abram believed To thee be it spoken O Son of Abram the Lord promises unto thee that which by nature is impossible that unto thee shall a child be born What though thou be dead Abram believed in the truth and power of God The Lord hath said it Esay 9.6 Iohn 11.25 Col. 2.12 13. Rom. 4.16 and the promise is of faith that it may be by grace to the end that the promise may be sure to all the seed We have divers distinctions currant among us that faith is Historicall miraculous temporary and justifying or saveing faith which are true being well understood but Abrams saith is a miraculous faith it inables a man to work wonders Mark 9.23 Phil. 4.13 Unto him that believes all things are possible I am able to do all things 〈◊〉 〈◊〉 〈◊〉

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

flesh faileth or waxeth lean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of fatnesse or as another English translation hath it for want of fatness So Jer. 10.14 Every man is bruitish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for want of knowledge And Chap. 48.45 They fled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for want of strength Lam. 4.9 These pine away stricken thorow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for want of the fruits of the fields Thus also in Latin à and ab import a want and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek whereof Castellio gives examples in his Annotations on the place But it s said Hebr. 11.20 that by faith Isaac blessed Jacob and Esau concerning things to come Was it any part of Esaus blessing to want the fatnesses of the earth and the dew of heaven Surely no wherefore the words may be thus rendred with a diversity Thy dwelling indeed shall be without the fatnesses of the earth and without the dew of heaven from above by thy sword thou shalt live shalt serve thy brother But the time shall be when thou shalt have the dominion and thou shalt break his yoke from off thy neck which came to passe in part 1 Kings 11.14 but we read of a general revolt 2 Kings 8.22 For the respective blessings of both brethren reached not to their persons but to their posterities and therefore the Apostle saith that Isaac blessed them concerning things to come Howbeit if this translation of Castellio seem harsh though the letter and history will bear it we may understand that of our Translators in the mystery Whereas therefore Isaac had given Jacob the blessing proper to the heavenly man the dew of heaven and fatnesses of the earth c. Soveraignty over Nations c. This is That one blessing The other is proper to the earthly man but in an inverse order to that of the heavenly The fatnesses of the earth his own principle and the dew of heaven imparted to him by the heavenly man And whereas service to his brother is added as a part of Edoms blessing it appears that it is a blessing to the earthly man to be subject to the heavenly As for like reason the Philosopher in the first of his Politicks could say that it is the happiness of the Beast to be subject to the Man And God grant that we may so bear the image of the earthly that we may bear the image of the heavenly That thou mayest be a multitude of people Here Genesis Chap. 28. Ver. 3. as often elsewhere most voices carried the worse translation into the context and cast the better into the margent For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more properly signifies an Assembly than a multitude and is often rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but more often by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An accordingly the French and Spanish translations have Congregations of peoples For the word is in the plural This is not a meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or strife about words as perhaps some will say who esteem the Church Mole non virtute rather by the multitude of professors than by their vertues and graces For In these words Isaac blesseth Jacob concerning things to come Hebr. 11.20 and prayeth for the increase of the Church among the Nations Be thou in caetum populorum for an Assembly or Church of the Nations So Pagnin and Vatablas turn the words And the marginal Glosse of the Spanish Bible speaks thus Be thou a father and stock of the congregations and peoples To the like purpose is the marginal note in the Bishops Bible He Isaac hath respect to the number of Gentiles which should be joyned to the faithful of Jacobs house This Iacob prophesied that it should come to pass in Shiloh the off-spring of his son Judah for it is evident that our Lord sprang of Judah Heb. 7.14 that unto him should be the gathering of the nations Gen. 49.10 And the Apostle intreats the Thess alonians by the coming of our Lord Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our gathering together unto him The Lord be pleased to accomplish Isaacs blessing Jacobs prophesie and Pauls adjuration unto every good willing soul But the name of the City was called Luz at the first Gen. 28. Ver. 19. Our Translators have here left out part of the name which is Vlam The Greek Interpreters exceedingly vary in this word rendring it some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the true reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which yet containes two words saith Drusius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Interlineary Gloss turns Eulam and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But now we have found the name what shall we do with it what shall we make of it One of our best Criticks gives this for the meaning of it Porticus Nucum the Porch of Nuts or Almonds But what sense that carries that will satisfie I know not And although Hierom will not allow Vlam to be any part of the Cities name but Luz onely nor he nor any who herein follow him tell us what the meaning of Ulam is and what other sense it should have in this place then what I have named The words put together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie the porch of perversenesse So Prov. 2.14 and 3.32 The froward or perverse is an abomination to the Lord. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Prov. 14.2 He that walketh in his uprightness feareth the Lord but he that is perverse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his wayes despiseth him Where the fear of the Lord and perverseness are opposed Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Porch is the entrance into the true Temple of God and is the fear of God which is the beginning of wisdom Prov. 9.10 So Psal 5.7 I will come into thine house in the multitude of thy mercy and in thy fear will I worship towards the Temple of thy holiness That fear is the porch or entrance into the Temple Which Porch hath been and yet is neglected Whence proceeds adultery murder Genesis 20.11 yea all perverseness as the Apostle demonstrates all wickednesse to proceed from hence even from the want of Gods fear Rom. 3.9 18. because there is no fear of God before their eyes This Porch Jacob repaired by the unction of the Spirit of fear which driveth away sins Ecclus 1.21 For by the fear of the Lord men depart from evil Prov. 16.6 And the Jacob called the name of the place Bethel that is the house of God And herein the Primitive Disciples of Christ conversed together and began their religion Acts 2.43 and 5.11.12 and 9.31 Jacob returning to Bethel built an altar there and added unto that name and called it El-Bethel that is the God of Bethel Gen. 35.7 If therefore we finde our selves in Luz in perversnesse and sin let us enter into Ulam the Porch and let us pray to the Lord to implant in us his fear which

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

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

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

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

glorious mark set before us all Priests and people Ephes 4.13 A perfect man the measure of the age of the fulness of Christ Ye are by your place and profession neer unto God his friends and intimate ones whose duty it is to be middle men between God and his people who are also a people neer unto him Psal 148.14 Whose office it is to burn incense to our God to make prayers and intercessions for the people It is therefore expected of us that we should be more holy more sober more righteous more godly then other people are This is necessary if we consider the end of our prayer For it is the prayer of a righteous man that avails much James 5.10 And intercession is such a kinde of prayer as must avail very much since it is made for the Priest himself and for the whole congregation It s meet therefore that he be an eminently righteous man and zealous such an one as Phineas who stood up and prayed and so the plague ceased Psalm 106.30 the words are he executed judgement nor is there any mention made of prayer in the story Numb 25. though the words will bear both senses and imply that an intercessors prayer must be operative and the mediator himself a righteous man zealously executing justice and judgement Without holiness no man shall see the Lord no not when he is best pleased And shall we think that some remiss degree of holiness will suffice a Priest an Intercessor for Gods people and their Agent with God to see God obtain grace and mercy from God for himself and the people and that when God is most displeased with them when as the people are so is the Priest then where is that Shepherd that will stand before me saith the Lord Jer. 49.19 All the sons of Levi were holy and zealous in Gods cause Exod. 32. yet all of them could not hold Gods hand It was to Moses only that God said Let me alone Nor can we be so uncharitable as to imagine that all men were wicked in Jerusalem when God sought for a man that should stand in the gap and could finde none Ezech. 22.30 No no he sought some excellent man some Moses some Samuel some Daniel to stand before him It s well if an ordinary just man can obtain his own pardon in a common Judgement Lot was a righteous man 2 Pet. 2.7 but he was delivered out of Sodom at the instance and intercession of a more eminently righteous man than he And therefore we read that when God destroyed the Cities of the Plain that God remembred Abraham and sent Lot out of the midst of the overthrow when he overthrew the Cities in which Lot dwelt Gen. 19.29 As for profane men they are as unserviceable intercessors in the gap as a dry bush to keep out a flame of fire from devouring the stubble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are far from righteousness Esay 46.12 and far off from God We are neer unto God and intercessors for other men wherefore far be it from us that we should be like other men that it should be true of us Like people like Priest Hos 4.9 Or that we draw neer unto God with our mouth and honour him with our lips but our heart should be far from him Matth. 15.8 Far be it from us that it should be truly spoken of us which yet some of the people say that there is much Lording and Domineering over one another and over the people although we be brethren although we be not Bishops If it be so that we can be prowd without a title how neer to God soever we imagine our selves to be he beholds us afar off Or what some say that some of us are neer men covetous if so we are neerer Mammon than we are to the true God That we are as passionate and have as little rule of our affections yea some of us less then other men have If so how can we be said to be neer unto God or neerer then other men It is true what Hierom writes Vehementer Ecclesiam Dei destruit meliores esse Laicos quàm Clericos It s very destructive to the Church that the people should be better men then the Priests Howbeit I hope none of the people can say of any of us that we have erred through wine that we have gone out of the way through strong drink as those Levitical Priests are thought to have done I hope there is no such Beast that toucheth the mountain of the Lord. We well know the Apostles admonition Be not drunk with wine wherein there is excess but be filled with that wine wherein there can be no excess the Spirit of God I know there are among us some I hope many mortified men who need Pauls exhortation to Timothy drink no more water but use a little wine for thy stomacks sake and thine often infirmities 1 Tim. 5.23 But if any such intemperate men there be among us as some say there are I shall direct the Apostles exhortation unto them with some little change Drink more water and use but little wine Let the Potitii and Pinarii the drinking Priests and hungry gluttenous Priests as the old Priests of Hcrcules were called saith Festus let such be Priests to them who are no gods 2 Chron. 13.9 In the mystical Temple of the true God the sons of Zadoc every way righteous men must be neer unto him to minister unto him Ezech. 44.15 But there is a drunkenness and not with wine Esay 29.9 a surfeting with the giddy spirit of opinion kindled in our own imaginations or borrowed of our neighbours neer home such a drunkenness I fear there is too much among us and that such boutefeus and incendiaries there are who bring their own strange wilde fire into the Church of God and zealously offer up their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their own will-worship unto God Shall such escape the just judgement of God Our God hath his spiritual judgments under the Gospel figured by those under the Law but more dreadful then those Such was the judgement on these two Priests The fire burnt their bodies not their clothes There is a kinde of thunder which burns not the Chest but melts the money in it hurts not the flesh but consumes the bones And such are Gods spiritual judgements they touch not mens bodies but seiz upon their souls Non quoties peccant homines sua fulmina mittit God sends not thunder and lightning alwayes to destroy ungodly men but such judgements as are much heavier as hardness of heart impenitency treasuring up wrath against the day of wrath contempt of Gods Word and Commandement from which good Lord deliver us Let these Boutefeus who kindle their own fire and compass themselves about with sparks walk in the light of their fire and in the sparks which they have kindled but this shall they have of Gods hand they shall lie down in sorrow Esay 50.11 O my brethren Let

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

of all grace Accordingly the Apostle faith that God the Father makes his children partakers of his holiness Hebr. 12.10 and renders them holy as he is holy All this is necessarily to be understood when we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holiness of holinesses that essential holinesse is it which makes all these persons and things holy which are truly such Which understanding of this phrase is quite lost if it be rendred only most holy And therefore Pagnin renders the words Sanctitas sanctitatum Holiness of holinesses The Tigurin Bible Sanctum Sanctorum holy of holies To the same purpose Tremellius Munster and Vatablus 2. Aaron and his sons must appoint every one to his service and to his burden The whole burden of the Tabernacle when the Camp removed lay upon the Kohathites the Gersonites and the Merarites as appears at large in this fourth Chapter of Numbers The service and burden mentioned in these words before us concerned the Kohathites And this is reasonable according to the prudence and equity of the high Priest who apportions unto every one his burden according to his strength to bear it That one be not eased and another burdened but that there be an equality That there be no confusion but that every one may know his own business That there be no intrusion of one upon anothers work Whence it appears 1. The Levitical office is a laborious office a service a burden He who desires the office of a Bishop desires a good work 1 Tim. 3.1 Docet Apostolus quid sit Episcopatus nomen scilicet esse operis non bonoris The Apostle saith S. Augustine teacheth what Episcopacy is viz. the name of a work not of an honour 2. One man must not bear two mens burdens there is no equality no equity in that 3. Hence it appears that there were orders and degrees of Ministers in the Old Testament some imposing others bearing burdens imposed on them And because the Law was Gravida Evangelio big with the Gospel there must be degrees and orders also of Ministers under the Gospel and these not inferiour unto those under the Law both of them representing the degrees and orders among the Angels We read of three sorts of Ministers distinct in degree from one another 1. There were inferiour Elders or Ministers to whom Timothy and Titus gave power to ordain set up reprove restrain c. These were as ministeriall Levites of the lowest order 2. There were superintendents or Bishops such as Timothy himself was at Ephesus and Titus in Crete These answer to the Priests in the Old Testament and to the Angels called principalities and powers 3. There were higher then these superintendent Bishops who had power to ordain and setup the Bishops of the second order And such were the Apostles themselves For an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expresly attributed to the Apostles 1 Ton. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any man desire a Bishoprick and Acts 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 1.20 his Bishoprick was spoken of Judas fallen from his Apostleship let another take his Bishoprick In this sense S. Paul called Peter James and John who were of highest reputation Pillars Gal. 1.9 So that the name of Ecclesiastical Hie●archy is both venerable for antiquity and wants not its basis and foundation in the heavenly Hierarchy I speak not of persons who may nay who have sometimes unworthily intruded themselves and have been by men by undue meant advanced thereunto and have arrogated honours to themselves I speak of the degrees and orders themselves found both in the Old and New Testament Those orders themselves may be piously retained and maintained if the persons admitted thereunto be called of God and worthy of such honour 1 Cor. 12.28 ●phos 4.11 12. we read of divers orders Whereof the first three Apostles Prophets and Evangelists are by some godly and judicious Divines made all one or such as may be found in one and the same person For whosoever is an Apostle or hath seen Jesus Christ in the spirit by which token S. Paul asserts and proves his Apostleship 1 Cor. 9.1 he must needs be a right Propher and a true D●●agelist The other two may be reduced to the other two subordinate sorts of Ministers Now where out Lord saith he that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great or greater V.L. among you let him be your Minister Matth. 20.26 And he that will be greater or greatest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you Matth. 23.11 shall be your servant great greater and greatest therefore there are among Christian Ministers But he that is greater or greatest hath the greatest burden What a speech was that of S. Paul 2 Cor. 12.15 2 Cor. 12. Ver. 15. I teek not yours but you and I will gladly spend and be spent for your souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. They shall not go in to see when the holy things are covered lest they die The Kohathites might approach to the most holy things to receive every one their service and their burden as appears by the former words These words discover how far the Kohathites might go Not so far as to see when the holy things are covered no not upon pain of death lest they die But these things will better appear in the particular handling of the severals contained in gross in these words The Kohathites must not go in to see when the holy things are covered lest they die Wherein these divine truths are contained 1. The holy things are covered 2. The Kohathites must not go in to see the holy things when they are covered 3. They must not go in to see when the holy things are covered lest they die 1. The holy things are covered What are here called holy things are in the abstract with an emphasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holiness and it is no other then what was called before holiness of holinesses This holiness is said to be covered The word here turn'd covered is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies to be swallowed up devoured destroyed So Arias Montanus turns it here juxta obsorbere at the swallowing up And though it be often used in Scripture it s no where used to signifie covered except only in this place Howbeit I shall speak somewhat unto both senses 1. The holiness is swallowed 2. The holiness is covered 1. The holiness Some would understand hereby Rem sanctam some holy thing Others Res sanctas the holy things But why should not the Spirit of God express it self in its own sense The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holiness But can holiness be devoured swallowed up or destroyed Can it not if it cannot what 's become of it There is a great deal of inquiry made what 's become of the Ark the golden Altar and the other paterns of the holy things whether the Romans carried them away among their other spoyls when they took Jerusalem But who inquires after the holy things themselves

who inquires after God God himself was signified by the Ark as I shewed before The Ark signifies the glory of God the beauty of holiness Where O where is that glory to be found Ichabod where is the glory faith the wife of Phinees she understood the Ark of God And may not we make the like inquisition and complaint Ichabod where O where is that glory that beauty of holiness It s taken captive by the Philistines who are they but Potu-cadentes as Hierom interprets them fallen with drink or earthly spirits The Drunkards the Wine-bibbers have swallowed up the beauty of holiness The Gamesters have lost it The earthly spirits have buried it It s certainly swallowed up The Son of God that holy One and the Just was understood by the Ark it is the signe he gives of the Son of man that as Janah was three dayes and three nights in the belly of the Whale so should the Son of man be in the heart of the earth Matth. 12.40 And is he not yet swallowed up in the heart of the earthly man He so complains I am become as a dead man out of minde Psal 31.12 The perfection of life figured by Joseph that 's swallowed up Jacob saith Gen. 37.33 an evil beast hath devoured Joseph Joseph without doubt is rent in pieces And it is a dangerous thing at this day to say Joseph is yet alive Gen. 45.26 His father would hardly believe it when his sons told him so Gen. 45.26 Veritas in puteo truth was in the pit and when Democritus went about to draw it out his countreymen the Abderitae said he was a mad man and sent to Hippocrates to bring him to his wits as our Lords kinsmen said of him for the like reason that he was beside himself Mark 3.21 Yea others said he had a Devil and was mad John 10.20 So Festus said to Paul Acts 26.24 And the Philosophers called him a babler because he preached concerning Jesus and the resurrection and life to be by him which they and many at this day think to be utterly swallowed up and lost and will never appear The reason why the holiness and holy things are swallowed up and devoured may be understood from the consideration of Satan and his ministers their envie against the holiness of God and his holy ones 2 Cor. 11. For Satan hath had in all ages his ministers who have devoured the holy things and Gods holy people Such an one was Balaam whose name sounds a devourer of the people And these devour the narrow way the patience of Jesus Christ figured by the Altar Esay 3.12 These devour the oyl of the Lamp in holy even mercy Proverbs 21.20 And what they destroy not they decry as errour heresie false doctrine and what not So that the holiness and holy things themselves and they who bear them which should shine gloriously are under a clowd of aspersions reproaches slanders as David speaks Psalm 57.3 The reproach of him that would swallow me up 1 Pet. 5. ver 8. Thus we read of the Devil who goes about seeking whom we may drink up or swallow up and devour 1 Pet. 5.8 the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to drink up And he stands before the woman to devour her childe Revel 12.4 and he casts a floud of water even persecution obloquies and reproaches after the woman to overwhelm her ver 15. it is in the old Epigram when one sober man was among a company of drunkards he alone was by all the rest reputed as mad and drunk as they are thought at this day who affirm Joseph the perfection is alive that the life of God whence we have been estranged Ephes 4. is to be restored that transgresson shall be finished and that here shall be an end of sin and that the everlasting righteousness shall be brought in and that the holiness of holinesses even Jesus Christ himself the anointed one shall appear in our mortal flesh Dan. 9.24 2 Cor. 10.11 That evil shall be put out and deceit shall be quenched that faith shall flourish and corruption shall be overcome and the truth which hath been long without fruit shall be declared 2 Esdras 6.27 28. Who ever dares aver these things for truth shall be decryed as a mad man and it is the great mercy of God if he be not swallowed up and devoured by lyars evil beasts and slow bellies Titus 1. I have spoken hitherto of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the proper sense of it as it signifies to be swallowed up devoured and destroyed And so the holiness or holy thing or things are swallowed up Now because what is so devoured is hidden from our sight hence the word hath the signification of hyding or covering And so the words will afford us this sentence also the holiness or holy thing or things are covered This sense is warranted by the fifteenth verse of this fourth Chapter where Moses useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cover instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this text And the Chald. Paraphrast so renders the words which covering because it was speedily done the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confestim quickly So the Tigurin Bible cum involvantur sancta when the holy things are wrapt up So Munster Vatablus and others The holiness or holy things are covered and hid from us by two kindes of vailes whereof one upon the object or holy things themselves the other upon us 1. The vailes upon the objects holiness or holy things themselves are the ceremonial services in types and figures Thus we read of the manfold coverings of the Ark the Mercy seat the table of shew-bread the Altar c. All which are paterns of heavenly things as hath been shewen For as in the body of man the most tender pretious part is covered by a soft one as a silm and that by some harder and stronger part as the sight of the eye by the tunicles the brain by the pia mater that by the meninx and dur a mater So have the holy things of God their next inward and subtil coverings as ridles parables and numbers and these more sensible and outward as the outward coverings of the worldy Sanctuary Hebr. 9.1 2. Other vailes there are upon us whereby the holy things are hidden from us And these are either 1. As it were innate and inbred according to which the Apostle saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the natural or souly man perceiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned 1 Cor. 2.14 Or 2. there are vailes acquisite and of our own making and these are of two sorts whereof the one we draw or suffer to be imposed and drawn upon our mindes the other upon our hearts 1. That which is drawn upon our mindes is the vail of knowledge falsly so called a vail of false notions and misunderstandings of spiritual things

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

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 al●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

not steal Exod. 20. S. Paul tels us that the Law is spiritual Rom. 7.14 and therefore it hath a spiritual understanding These words therefore have their mystical meaning hinted in divers parts of the text both in the supposition of the crime and guilt and in the imposition of penalty expiation of the trespass and reconciliation of the trespassers Any of all the sins of man committed involves and implyes the trespassing a trespass against the Lord. Wherein this trespass consists will appear if we compare the parallel Scripture Levit. 6.2 3. If a soul sin and trespass a trespass against the Lord Levit. 6. ver 23. and lie unto his neighbour in that which was delivered to him to keep c. This supposition seemed strange to one of the most pious and learned Fathers That there should be any soul found guilty of these or any such crimes among the people of God Absit hoc ab Ecclesia Dei and again Absit absit inquam ut haec ego de aliquo fidelium sentiam Far be it far be it I say that I should believe these things to be spoken of the Church of God Yea saith he I dare confidently affirm of you that ye have not so learned Christ would God I could as truly say the same of the present Church of Christ Wherefore since those enormities concern'd not the Church of Christ according to the letter that holy Father applyed that law spiritually to the Church And let us inquire what is the Depositum that which is delivered to be kept Surely the Lord hath delivered unto every one of us a depositum somewhat he has committed to every one of our charge to be kept even our pretious soul and body and the image of our God imprinted in it and stampt upon it as his coyn his money to be imployed to our Masters use Most certain it is thou hast received this thy Lords money the image and superscription of thy God without blemish no way adulterate not at all abased For nothing can proceed from the most holy God which is not holy This image this depositum this pledge must be restored unto thy God intire in specie there is no recompense to be made in value for it it self must be restored unto God If therefore thou be holy as he is holy 1 Pet. 1.15 If pure as he is pure 1 John 3.3 If perfect as he is perfect Matth. 5. If merciful as he is merciful thou bearest his image the image of the heavenly 1 Cor. 15.49 These all these are in thy God by nature and all these are in his image which is to be imitated and drawn out in thee and restor'd intirely to him as thou receivedst them If these be in thee happy thrice happy thou This was that pledge which S. Paul gave Timothy a charge to keep 2 Tim. 1.14 O Timothy that good thing committed to thee keep by the holy Ghost which dwelleth in us But if now we have imbezill'd our Lords money if we have been unholy and prophane if impure and unclean if unmerciful and cruel if we deride as many do the perfect life and jeer it out of the Church as an impossible thing thou hast wasted thy Lords money thou hast spent thy fathers substance thou hast defaced the image of thy God thou hast adulterated his coin and thus thou hast lyed and denied that good thing committed to thy charge and hast the Devils image minted and imprinted on thy soul 2. We read of fraudulent dealing in fellowship Lev. 6.2 What fellowship what partnership is this Does not the Apostle say If there be any fellowship of the spirit Phil. 2.1 This fellowship of the spirit cannot be without fellowship with the Father and his Son Jesus Christ which S. John and his fellow Apostles had 1 John 1.3 And S. Peter we are made partakers saith he of the Divine Nature having escaped the corruption that is in the world through lust 2 Pet. 1.4 Since therefore so blessed a fellowship is vouchsafed unto us even a fellowship with the Father and with his Son Jesus Christ and with the holy Spirit if we be partakers of the Divine Nature O how careful how watchful ought we to be lest by our unfaithfulness we deny that blessed society It is denied in works not in words only Tit. 1.16 For what fellowship hath righteousness with unrighteousness what communion hath light with darkness 3. The Lord discovers another trespass Levit. 6. ver 2. taking away a thing by violence or by putting of the hand as in the marg If we render that place word for word it sounds thus If a soul sin and trespass a trespass against the Lord in putting of the hand or in rapine or hath oppressed his neighbour by violence or fraud For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both 1. To over-power one by forg'd cavillation Jer. 7.6 Mich. 2.2 2. To deceive and circumvent by fraud Mal. 3.5 Where the Translators put oppress in the Text and defraud in the Margent as they might have done here implying that the word hath both significations Where they quite leave out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to take away by open violence For what they turn taking away by violence they otherwise render in the margent putting of the hand What they adde or hath deceived answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as hath been shewen so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by rapine is quite left out and not translated By putting of the hand may be implyed ●imming and pilfering and such like close theeving where by a kinde of Legrer de main men steal the word one from another whereof the Prophet speaks Ver. 23.30 By rapine is understood open force and violence whereby men forcibly take to themselves all the promises of God which belong not unto them and thereby lay violent hands upon the kingdom of God before John Baptists day dawns unto them Mat. 11.13 Of both these the Prophet speaks Hos 7.1 The thief comes in and the troop of robbers spoyleth without And our Lord He that entreth not by the door even the death and life of Christ into the sheepfold but climbeth up some other way the same is a thief and a robber John 10.1 Where the old English Manuscript renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a night-thief and a day-thief Hitherto we have had the supposition of a crime and the guilt of it Come we now to the Lords imposition of a penalty and the means of expiation of the sin and reconciliation with the parties wronged which are literally in this order man and God himself and accordingly he ordains the means The penalty and means of reconciliation unto man is two fold Confession and Restitation Confession is here injoyned by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Verb in the reciprocal form then they shall confess themselves which is an inward and reflex confession of the heart Confitebuntur se so Pagnin

preservative against infection and contagion And Mordecai bitter contrition and teaching contrition Myrrh contrite preserves Esther from uncleanness of her father and her mother The law of God teaching and rendring us contrite and humble is a principal antidote against dead works Esther is commended unto Heghe the Keeper of the women Esth 2. And what is Heghe Meditation so Heghe signifies And Heghe is an excellent Tutor to the women the thoughts they are spiritually the woman 2 Cor. 11. I fear lest as the Serpent beguiled Eve through his subtilty so your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your thoughts should be corrupted from the simplicity that is in Christ Esther is a long time preparing And manifold preparations are required of the people of God Luke 1.17 to make ready a people prepared for the Lord. They were prepared before and John must yet make them ready Esther thus prepared is commended to Ahashuerus the Prince and the Head And he sets the Crown royal upon Esthers head Esther 2.17 The like promise is also made by the true Ahashuerus unto us that if we be prepared members of the invisible Church and bear the Cross we shall also wear the Crown For blessed is he that endureth temptation for when he is tryed he shall receive the Crown of life which the Lord hath promised to them that love him James 1.12 One spoon of ten shekels of gold The word here rendred a Spoon as also often in this Chapter Numb 7. v. 14. seems to be mistaken by our Translators as I have shewen on Exod. 25.29 or on Exod. 37.16 more fully The word rather seems to be a vessel for incense as it is here used which I prove by reasons there shewen Sprinkle water of purifying upon them Numb 8. v. 7. And let them shave all their flesh and let them wash their clothes and so make themselves clean The words contain the manner of purifying the Levites viz. by sprinkling water of purifying upon them But the words rendred water of purifying are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waters of sin or sin waters So that the Translators rather express the use and effect of these waters then render the words in their proper sense as Arias Montanus hath done who turns the words Aquas peccati waters of sin So the Tigurin Bible and Vatablus Martin Luther also turns them by one word Sundwasser so Piscator and one Low Dutch So Ainsworth And although the LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 water of purifying whom our old and new Translators follow yet cannot the words be so turnd without a trope Nor hath the Translator of the Chald. Paraphrast dealt candidly who turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquas lustrationis waters of purging which exactly answers the Hebrew waters of sin But what water is it that can purifie the man from his sin we read not yet that the water of separation is commanded to be made which is first enjoyn'd Numb 19. and not before The Jews have a good rule which is of use here Non est prius posterius in lege There is neither before nor after in the Law So that howsoever as yet the sin-water were not commanded to be made yet that which was typified by it the blood of Christ the Lamb slain from the foundation of the world Rev. 13.8 is the true holy water or sin-water Yea lest any age should want an expedient and effectual mean for the purging and cleansing from sin the Apostle applying this type unto the truth saith thus Hebr. 9.13 14. If the blood of Buls and Goats and the ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the flesh how much more shall the blood of Christ who through the eternal Spirit offered himself without spot unto God purge our conscience from dead works to serve the living God Whereby the Apostle holds forth unto us that everlasting sin-water the pretious blood and eternal Spirit of Christ which cleanseth us from all our sins 1 John 1.7 But as our Translators in the first part of the Levites cleansing make no mention at all of sin which is to be purged so neither in the second part of it do they express the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rasor which they must let pass over all their flesh But instead of this they put what they judged equipollent hereunto let them shave all their flesh which is not a genuine translation but an exposition And they cast the true translation of the words into the margent And what becomes of them and all the rest in the Pocket Bible The third part of the Levites cleansing Washing their clothes is tacitly implyed the whole mystery of sprinkling the sin-water and cutting off the hair viz. the purifying from the superfluity of naughtiness even the sinne it self So much is intimated in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their clothes which may as well be rendred their sins and wickednesses as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies O what an exact holiness and purity does the most holy God expect from us who profess our selves such as cleave unto him when he requires so many purifications of the sons of Levi as we read here and Malac. 3.3 Lord sprinkle us from an evil conscience Lord wash us thorowly from our iniquity multiply or rather wash me from mine iniquity and cleanse me from my sin Psal 51.2 From the age of fifty years Numb 8. v. 25 26. they shall cease waiting on the service thereof and shall serve no more but shall minister with their brethren c. Our Lord himself tels Moses the argument of these words together with the former and those which follow Verse 23. The Lord spake unto Moses saying This is that belongeth to the Levites from twenty and five years old and upward they shall go in to war the warfare of the service of the Tabernacle of me●ting and from the age of fifty years they shall return from the warfare of the service thereof and shall serve no more but shall minister with their brethren c. So that the words contain the common term between the Levites service and their ministry which may be resolved into these divine sentences 1. The Levites waited on the service of the Tabernacle 2. From the age of fifty years they shall cease from waiting on the service of the Tabernacle 3. From the age of fifty years they shall minister with their brethren 4. From the age of fifty years they shall serve no more but they shall minister The Levites waited on the service of the Tabernacle of meeting The Levites may be understood either more specially according to their office or men generally all such as by faith and good will cleave unto God Psal 51. v 2. What is here turn'd waiting is indeed warring the warfare of the service of the Tabernacle of meeting He shall go in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to war the warfare of the service c. v. 24. So Tremellius

was void great care was taken for the choise of Matthias in his room Acts 1.21 26. And S. Paul cals himself an Apostle in most of his Epistles and proves himself such 1 Cor. 9.1 2. The like is said by others of Barnabas and Silas They who say that that and other Offices were temporary and to continue only for a time must if they will be believed by judicious men prove their assertion out of the Word of God If the office yet continue in the Church what answers to it but Episcopacy so S. Ambrose affirmes And it may as well be credited as that under helps and governments are to be understood Elders and Deacons which yet I deny not But all these are but Mera nomina names only unless they be informed with the Lords excellent spirit which is most necessary for the informing and actuating as the whole Body so especially the principal members of the Body of Christ And therefore in great wisdom the Spirit of God requires that the meanest and lowest Officers in the Church who are as it were the feet of Christs body the Church 1 Cor. 12.21 the Deacons being to be appointed to their office the Twelve give the multitude of the Disciples this charge Acts 6. v. 3. Look ye out among your selves seven men approved by testimony full of the holy Ghost and Wisdom whom we may appoint over this business Whence we may strongly reason that if the Deacons must be full of the holy Ghost and wisdom then much more must the Elders and Officers of the Church superiour unto them be filled with the same excellent spirit and wisdom And whereas the Apostles must appoint the Deacons as Titus must ordain Elders Tit. 1.5 These weighty businesses are not to be permitted unto the multitude no not of the Disciples to choose either Elders or Deacons though this is at this day practised by what warrant of the Word I know not but to the Apostles or those who though called by another name are yet in their stead as being best able to judge of these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every man judgeth well of the things he knowes and of these he is a competent judge What ever Governour hath this excellent spirit he is thereby enabled to bear all the weaknesses and waywardnesses all the murmurings and repinings of the people under them It is their business And therefore they ought not to domineer over the flocks so I would render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Castellio turns the words 1 Pet. 5.3 Gregibus imperantes domineering or Lording over the flocks Ut reges Gentium qui dominantur eorum like the Kings of the Nations who domineer and abuse their authority over the flocks as Vatablus explains Cleris Cleros vocat greges qui illis velut sortè gubernandi obtigerunt He cals those Cleros that is properly lots who happen unto them as it were by lot to be governed by them And it is the continued Metaphore or Allegory used by the Spirit of God 1 Pet. 5.2 3 4. Much less must they domineer over their faith as to enforce men to their opinions as to rule over their consciences The Apostle when most of all he improves his authority over the flock he most abominates all such dominion 2 Cor. 1.24 Not that we have dominion over your faith but are helpers of your joy for by faith ye stand They must leave the conscience free to God alone the Lord of it Gen. 9. v. 27. who alone perswades the heart Gen. 9.27 what some abuse to that end Compel them to come in Luke 14.23 Beside that it is unhandsome to cudgel men and force them to come to a Feast as the drift of that speech is to be understood the meaning of the word is by perswasive arguments to incline men to what they desire as may appear by comparing Luke 24.29 2 Kings 4.8 Acts 16.15 and other places But we need not further descend unto particulars The excellent Spirit of Christ which is known by the fruits of it Gal. 5.22 sufficiently qualifies all spiritual Governours And this Spirit is that due radical qualification which some zealous for the Government or rather the counterfeit of it believe not possible to be obtained in this life but Dolosè ambulant in generalibus wrap up their hidden meaning in general terms and instead of downright Scripture language that God puts his Spirit upon the Governours choose rather to speak in Conceptu confuso that Christ furnisheth these Officers with suitable qualifications for discharge of the office and work committed to them And since they nor have nor hope for that excellent Spirit how can they convey that spirit by laying on of their hands in Ordination Nihil dat quod non habet If they have not that excellent Spirit how can they give it by their hands to those whom they Ordain as the old Presbyters did S. Paul saith 1 Tim. 4.14 Neglect not the gift that is in thee which was given thee by prophesie by laying on of the hands of the Presbytery And ye read the like Exhortation Stir up the gift of God which is in thee by the putting on of my hands 2 Tim. 1.6 O my Brethren ye who are zealous of Christs government and discipline let us first sit down in the lowest room and yield our selves Disciples unto the Father Esay 8.16 and suffer our selves to be corrected by his discipline and to be instructed out of his law Psal 94.12 and thereby lead unto Jesus Christ and bearing his yoke his cross and patience that being made conformable unto his death we may be made partakers of his spirit his life and resurrection whereby we shall be enabled to bear the burdens of the weak and one anothers burdens whereby we shall be taught to rule our selves and so become Rulers and Governours of the Church of Christ So shall we be able experimentally to preach Christ warning every man and teaching every man in all wisdom that we may present every man perfect in Christ Jesus Col. 1.28 For this is the end why the Lord gives those his gifts unto men Apostles Prophets Evangelists Pastors Teachers and so Elders and Deacons for the perfecting of the Saints for the work of the ministery for the edifying of the body of Christ till we all meet or come into the unity of faith and acknowledgement of the Son of God unto a perfect man to the measure of the stature or age of the fulness of Christ The Lord vouchsafe that great grace unto us all He that gathered least Numb 11. v. 32 33 34. gathered ten Homers and they spread them abroad for themselves round about the Camp And while the flesh was between their teeth yet it was chewed the wrath of the Lord was kindled against the people and the Lord smote the people with a very great plague And he called the name of the place Kibroth Hattaavah because there they buried the people that lusted

great difference between doing that which is the will of the Lord and being obedient unto the will of the Lord. For we may do that which is the will of the Lord 1. As natural agents not as voluntary Thus the Egyptians lent the Israelites their Gold Jewels at their departure out of Egypt as natural agents for willingly they would never have 1. disfurnished themselves 2. lent their goods to those whom they should never see again 3. and arm'd their enemies against themselves 2. As voluntary agents yet not doing the will of the Lord voluntarily and willingly but either executing their own evil wils as Herod and Pontius Pilate and the Gentiles and the people of Israel did what the hand and counsel of God determined before to be done Acts 4.28 3. Or doing what is the will of the Lord out of fear as Laban hurt not Jacob Gen. 31.29 Pharaoh and the Egyptians let the Israelites depart out of Egypt Exod. 12. Balaam did not curse but blessed Israel Numb 24. 4. Or else they do the will of the Lord out of hope of reward and self-seeking Thus the false Prophet prophesied for hire Some Saducies lived orderly out of hope of temporal blessings The Pharisees made long prayers and gave almes and did all they did to be seen of men All these and many the like do the same thing which God wills to be done but none of them can be said to be genuine servants and obedient unto the Lord. 1. But the first of these we may call serviceable instruments of God Qui acti aguntur which are rather used as tools and wrought by then work of and by themselves 2. The second are the enemies of God whom by his power he so over-rules that he makes them do his work and serve his ends and that when most of all they advance their own 3. The third are the Lords slaves and vassals who would not do any good unless they feared otherwise to be beaten 4. The fourth and last are as it were the Lords Mercenaries and Hirelings who do his work but meerly and solely for wages otherwise they would do no good These all these are as it were the Lords servants extraordinary his retainers and servants at large But the true and genuine servants of the Lord and such as are in ordinary service are obedient unto him pliably and willingly submitting their wills unto the will of the Lord Ephes 6. v. 6. doing the will of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex anima or ex animo as the Vulg. Latin from or out of the soul or minde or heart When their heart is according to Gods heart as the Lord saith of his servant David Acts 13. v. 22. I have found a man after mine heart who shall fulfil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all my wills Acts 13.22 And such a servant of the Lord was Caleb as his name signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secundum cor according to the heart minde and will of God Would God we were all of us such servants of the Lord And that we had as the Lord saith that Caleb had another spirit with him For our understanding of this we must know that the Lord makes a promise unto Caleb and his seed of the Holy Land c. The Lord makes a promise unto Caleb and his seed of the Holy Land upon consideration of conditions fulfilled on Calebs part 1. He had another spirit 2. He followed the Lord fully Touching both these conditions there is some doubt may be made of the Translation As to the former we may render the words out of the Hebrew thus but to my servant Caleb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Reward or because that another spirit was with him c. What is that other spirit and how was it with Caleb 1. As to the former the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritus alter an other spirit that is the spirit of faith whereof the Apostle speaks 2 Cor. 4.13 This spirit of faith rests on the wisdom and truth of God for the performance of his promise and on the power and goodness of God as for the effecting his promise the subduing the Canaanites and bringing Israel into that land This is another spirit differing from that of the false Spies and people which was the spirit of fear bondage and unbelief which other spirit may be rendred a new spirit Esay 65. v. 15. as Esay 65.15 He shall call his servants by another name I rather turn it A new name as the LXX there doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new name All agree that Esay there prophesies of the times of the Gospel wherein All things shall become new 2 Cor. 5.17 Yea what the Prophet there calls another name he calls a new name Esay 62.4 And what S. Luke Acts 2.4 calls other tongues S. Mark 16.17 calls new tongues And what Moses here calls another spirit Ezechiel calls a new spirit Ezech. 11.19 and 36.26 Why had Caleb another spirit He was now entring into an other a new estate the estate of faith in Christ in whom all things are new 2 Cor. 5.17 which he received by the hearing or obedience of faith Gal. 3.2 when he believed in the truth and power of God who promised the holy land to the couragious believers This was figured by all those wars and victories over the seven nations under the conduct of Jehoshua And the dispensation of Christ is described by mortifying killing crucifying destroying and so conquering and overcoming They that are Christs have crucified the flesh with the affections and lusts Gal. 5.24 The old man is crucified with Christ that the body of sin might be destroyed that henceforth we should not serve sin Jos 10.26 Rom. 6.6 This is that death of the Saints which is so pretious in the sight of the Lord Psal 116.15 That death whereof the Apostle speaks For thy sake we are killed all the day long Howbeit this death doth not extinguish us but the sin that is mortified But we become more then conquerours through him that loved us Rom. 8.37 For the atchieving of this victory in his new state there is need of a new spirit even the spirit of faith which is the victory that overcomes the world 1 John 5.4 This will appear if we shall consider that Caleb was ingaged in a war against the seven nations He therefore had need of counsel and strength for counsel and strength are for the war Esay 36.5 And therefore this new spirit was the spirit of faith in the wisdom and counsel and in the might and strength of God which ye read both together on the new man Esay 11.1 2. There shall come forth a rod out of the stem of Jesse and a branch shall grow out of his roots Esay 11. v. 1. A branch growes not out of the roots of trees but out of their stock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore were better turnd a sucker sprout or sprig here

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

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

that is no Merchant no buyer or seller in the house of the Lord Zach. 14.21 There must be no bearing of burdens on the Sabbath Jer. 17.22 Hebr. 12. v. 1. We must lay aside every weight that presseth down and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin that so easily besets us in every circumstance And therefore the Lord comforts his people against Assur that is the besieging sin Esay 10.24 And he gives a reason ver 27. In that day his burden shall be removed from off thy shoulder Esay 10. v. 27. and his yoke from off thy neck and his yoke shall be dissolved or broken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unction or the anointing of the Spirit of God which gives the true liberty Yea the Lord mindes his people Levit. 26.13 of his redemption and freeing them from the Egyptian slavery I am saith he the Lord your God Lev. 26. v. 13. which brought you forth out of the land of Egypt from being bondmen to them and I have broken the bands of your yoke and made you go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In erectione erect or upright which is the posture of liberty and freedom And therefore the Chald. Paraphrast turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In libertate in freedom as the contrary posture of being bowed down is a signe of bondage and servitude Rom. 11.10 Ever bow thou down their back 1. Observe we hence what that is which enslaves and abaseth those who otherwise are most noble and free-born what else but servile work or work of servitude Even Adam who was the son of God by his fall became the servant of sin And of all Adams posterity Ham the son of just Noah so noble that he was by divine estimation better then all men of his age and taken in exchange for the world Ecclus 44.17 His son Ham by his iniquity became a servant of servants so that the Egyptians his off-spring have been and yet are until this day the Drudges of all Nations as I have formerly shewen on Gen. 9.25 And he hath stained all his issue with a black spot spread over all their bodies a mark of a black sinful soul Yea the Israelites of the noble stock of Abraham free-born were yet abased and sold under sin and became the servants of Cushan Rishathaim even the blackness of both iniquities inward and outward and him they served eight years the full time of the spirit of bondage until they cried unto the Lord and he raised up a Saviour in the fulness of time until Gods time Judges 3. v. 8 9. that is Othniel came even the Saviour and delivered them Judges 3.8 9. An express figure of Christ our Saviour whom God the Father raised up and sent him to bless us by turning every one of us from our iniquities Acts 3.26 And accordingly Christ in Gods time even in the fulness of time he gave himself for us that he might redeem us from the blackness of all iniquity outward and inward and that he might purifie unto himself a peculiar people zealous of good works Tit. 2.14 How free was Ahab even the King of Israel yet he sold himself to commit iniquity became a very servant How much more free was King David yet hear how he groans under the burden of his sins Mine iniquities saith he have come over mine head as an heavie burden they are too heavie for me and as a man bowed under his burden ver 6. I am wreathed or wryed and pressed down exceedingly Psal 38. v. 6. Psal 38.6 So was the noble daughter of Abraham whom Satan had made crooked and bowed down a figure of the noble heaven-born soul which is by sin averse from heaven and heavenly things and bowed down to the earth and minding earthly things yea abased even unto Hell 2. The eighth day is a day of liberty It is the day of the spirit and where the Spirit of the Lord is there is liberty Howbeit its a Paradox a day of restraint yet a day of liberty It is a restraint from sin and restraint and binding unto God which is to be free indeed Gods service is perfect freedom No man is ever made or permitted to be so free indeed so licentious as to be left to the bent and inclination of his own will but as he is freed from the bondage of sin and servile works he comes under the yoke and service of Christ and his righteousness And this is the end of our redemption that being delivered out of the hand of our enemies we should serve him our Redeemer without fear in holiness and righteousness before him all the dayes of our life Luke 1.74 75. So the Apostle Rom. 6. v. 22. Rom. 6.22 being made free from sin and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made servants of righteousness For this end our conscience is purged by the blood and Spirit of Christ that we may serve the living God Hebr. 9.14 And for this end the people pray for deliverance from their enemies that they might serve the Lord. And we may well confess and pray with them 1 Sam. 12.10 we have served Baalim and Ashteroth our Lording lusts our riches our flocks they are our Baalim and Ashteroth now deliver us out of the hand of our enemies and we will serve thee O ye sons and daughters of God ye who are hasting the coming or presence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the day of God 2 Pet. 3. v. 12. and tending toward the eighth day desiring to become born of the Spirit let not us abase our selves to the servile works of sin We are of the light and of the day and ought to walk as the children of light and of the day This is Christs day which Abraham saw and rejoyced John 8. ver 56. John 8.56 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham your father rejoyced that he might see that my day Not only that he foresaw the time of Christ in the flesh though that also may be a truth as Abraham desired to see by vision or experience or some other way of revelation when or what manner of time the time of Christ should be when in spirit he desired a signe to assure him that he should possess the land of rest whereby the spiritual promises of God were signified For so he saith Lord how shall I know that I shall possess it Then God shewed him a vision Gen. 15.8 So that in that sense it may be a truth that Abraham then had seen that day of Christ But doubtless Abraham had seen Christs day in his soul and spirit and had obtained the rest of his soul even the day of Christ And this appears evidently by the following words Thou art not yet fifty years old say they and hast thou seen Abraham Our Lord answers Before Abraham was born I am Before Abraham was born so it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and

much more the whole number of them and that number the number of Eleven which in it self alwayes bodes some evil or other That day is a day of wrath a day of trouble and distre●● a day of wastness and desolation a day of darkness and gloominess a day of clouds and thick darkness a day of the Trumpet and alarm against the fenced Cities and against the high Towers 1. Wherefore let no man hastily presume of his attainments as if he were already come into the heavenly Canaan the land of Rest There are eleven dayes from Horeb by the way of Mount Seir to Kadeshbarnea Moses describes that way ver 19. of this Chapter when we departed from Horeb we went through all that great that terrible wilderness the words are ful of Emphases which ye saw by the way of the Mountain of the Amorites as the Lord our God commanded us and we came unto Kadeshbarnea After we receive the Law in Horeb that is 1. in heat of concupiscence accidentally stirred up by the Law Rom. 7.8 2. In drought without any rain or dew of grace to extinguish or allay it 3. In terrour of the sword that killing letter All which S. Hierom understands by Horeb. We then come into the Wilderness the Wilderness of Paran where Hagar and Israel dwelt Gen. 21.20 21. which are allegorically understood of the first covenant saith S. Paul Gal. 4.21 25. A solitary a lonely condition which is described Deut. 8. v. 15. Deut. 8.15 That great Wilderness a state of long solitude and desertion and that terrible by reason of the fiery Serpent the word is singular the Devil which usually frequents such Deserts and annoys us with his venemous temptations as with fiery darts of the evil one Ephes 6. v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 6.16 He allures us with blandishments and inticements until we embrace his suggestions and then as the Scorpion he smites with the tail of despairing remorse accusation and condemnation Such Briars and Thorns are with us in Sinai and we dwell among such Scorpions Ezech. 2.6 A place of thirst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thirst after comfort and life but in which there are no waters of spiritual consolation All that great that terrible Wilderness we pass thorow before we come to Kadeshbarnea the unstable holiness of the childehood and then we are not yet come unto the rest 2. Let no son of Israel despair There are but eleven dayes from Mount Horeb unto Kadeshbarnea Passuri graviora dabit Deus his quoque finem We must endure greater and more grievous evils then these by how much we draw nearer to the heavenly rest And our God will put an end to those also It is at the Lords command that we take this journey Deut. 1.19 And he is leading us thorow that great that terrible Wilderness He is bringing forth water out of the Rock of Flint He is feeding thee with Manna in the Wilderness giving thee to eat the same spiritual meat Deut. 8. v. 15 16. and causing thee to drink the same spiritual drink 1 Cor. 10. Deut. 8.15 16. The words are in the Participle and imply the continued acts the perpetual guidance of our God his causing us to drink into one spirit and feeding us continually with the bread of life Wherefore be weak that is acknowledge thy weakness and thou shalt be strong So the Arabic Proverb And the Apostle Hebr. 11.34 Out of weakness they were made strong Remember what befel the fearful and unbelieving Israelites in Kadeshbarnea in the wilderness of Paran they were afraid of the sons of Anac and believed not in the mighty power of God and so entred not into Gods rest which is the Apostles main argument of Hebr. 3. and 4th Chapters with allegorical allusion to Num. 13. and 14 Chapters Degeneres animos timor arguit Fear proves base spirits female and effeminate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timerous Ismaelites not valiant and couragious Israelites Consider what he saith who sits upon the throne he who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first and the last Revel 21.1 8. S. John having seen the new Heaven and the new Earth and the holy City the new Jerusalem he heard the great voice saying the Tabernacle of God it with men and he will take up his Tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with them c. then ver 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 21. v. 7 8. he who is overcoming shall inherit these things or according to another copie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things and I will be to him a God and he shall be a son unto me But to the fearful and unbelievers and sinners and abominated ones and murderers and fornicators and Sorcerers and idolaters and all liars their portion is in the Lake burning with fire and brimstone which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that second death Wherefore rest not in Kadeshbarnea be not alwayes children Ephes 4.14 lest ye perish in the childehood as they did Num. 14. but v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attaining to the truth of these types and figures by love grow up unto Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all things or who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things and in all things Col. 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be men be valiant and couragious through that faith which overcomes the world 1 John 5.4 Following the Lords cloud of witnesses Hebr. 12.1 who through faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 longsuffering inherited the promises Hebr. 6.12 Heb. 6. v. 12. With such victorious faith such longsuffering endure ye travail and labour your six dayes so shall ye attain unto the seventh the true Sabbath the Rest-day of your souls even Jesus Christ even through Jesus Christ our Lord. The Lord God of your fathers make you a thousand times so many more as ye are and blesse you as he hath promised you Deut. 1. v. 11. These words contain Moses his Blessing of Israel And as they are here rendred they make a good sense But they reach not unto the full blessing such as Moses intended and the Lord had promised For whereas Moses acknowledgeth Gods blessing promised to Abraham to be fulfilled in part unto Israel he prayes for the accomplishment and fulness of it in bringing in the true Israel of God whereof the Israel according to the flesh was a type and figure The promise made to Abraham was of a twofold seed whereof the one was that it should be as the dust Gen. 13.16 and as the sand on the sea shore Gen. 22.17 The other that it should be as the Stars of heaven Gen. 15.5 and 22.17 The former is fulfilled in Israel according to the flesh the later in Israel according to the promise according to which Abrahams seed was to be called Gen. 17.19.21 The former promise was made good unto the fathers of these Israelites to whom Moses here speaks who were numerous and multiplyed

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

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

reward Matth. 6.2.5.16 What they desire and aim at they have namely the applause and praise of men But the inward cleansing from sinne is not obtained by these outward performances that 's gotten by righteousness Dan. 4.94 It was Daniels counsel to Nabuchadnezzar do away thy sins by righteousness and thine iniquities by being merciful to the afflicted And therefore the inward good intention of the heart mercy and compassion and the like spiritual graces must accompany almesgiving and thereby the cleansing is obtained So our Lords speech is to be understood as its clear by the context Luke 11.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which our Translators turn Give almes of what ye have which they render otherwise in the margent as ye are able neither way well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are inexistentia as Arias Montanus well renders that word and so the words will afford this sense give or offer ye the things which are within such as I named before your almes or merciful gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and behold all things are clean unto you For that which cleanseth and purifieth is somewhat of God and Christ not the outward work although that also ought to be done So the Apostle 1 Cor. 6.11 but ye are washed but ye are sanctified but ye are justified by the name of our Lord Jesus and by the Spirit of our God Unless there be that inward purger and cleanser the work is not wrought Outward shewes and pretenses how specious soever are uneffectual This the sons of Sceva found with a mischief when they adjured those who had evil spirits by the Name of Jesus Acts 19.14 15. The evil spirit answered Jesus I know and Paul I know but who are ye And the man who had the evil spirit prevailed over them As the Galls having taken Rome they came upon the Senators who were invested with their Robes and all Ensignes and shewes of majesty whom the Galls slew like beasts whom at first they had looked upon as gods 2. What a poor opinion hypocritical men have of the true God and his Name they make him and his Name inferiour and serviceable to their poor base ends a little wealth a little honour a little pleasure Ahab wanted but a little spot of ground and the Kings name and Gods name must be taken in vain for the obtaining of it What a preposterous inverting and perverting things is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sursum deorsum susque deque turning of things upside down setting the means above the end the end below the means God and his name must serve a turn What ever any hypocrite does though evil yet somewhat of God is pretended for the warrant of it as when he saith its just its equal its true its right Jer. 50.7 John 16.2 In nomine Domini incipit omne malum mischief begins with the name of the Lord as they said of old concerning the Popes Bulls But this taking of Gods name in vain shall be in vain to them who so take it For though the hypocrite by his turning things upside down may possibly deceive a man yet God his Maker he cannot deceive And therefore the Lord denounceth a woe to those who seek deep to hide their counsel from the Lord Esay 29. v. 15 16. and their works are in the darkness and they say who is seeing us and who is knowing us This woe shall be 1. To their work that shall be frustrate Your subversion or turning of things shall be esteemed as the Potters Clay For shall the work say to him that made it he made me not or shall the thing framed say to him that framed it he understood not 2. And this woe shall be to their present state which in requital to their subversion shall also be changed Is it not yet a very little while and Lebanon figuring the Gentiles state shall be turn'd into Carmel very fruitful as the Jewes had been through the blessing of God upon it and Carmel shall be esteemed a Forest Whereby the Prophet implyes the conversion of the Heathen unto Christ whom the Jewes should reject as the words following evidently prove And what was charged as a crime upon the Apostles that they turn'd the world upside down Acts 17.6 had yet a truth in it when what was above and high in men Luke 16.15 so that they called the prowd happy Malac. 3.15 that is brought low and the brother of low degree glorieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his height James 1. v. 9 10. and the rich 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his abasement James 1.9 10. when every valley is filled and every Mountain and hill is brought down Luke 3.5 3. Learn what manner of people Gods Israel is no vain and empty men no they have God and his fulness in them Ephes 3.19 filled or filling unto all the fulness of God Ephes 3. v. 19. They have his name written on them Revel 3.12 Jehovah is the being so that great name signifies not the shew not the seeming only They have his mercy his grace his long suffering his goodness his truth in them that 's his name for ever Exod. 34.7 They have his love in them John 5. that 's his name 1 John 4.8.16 These are the true Esseni which have their name saith Epiphanius from Jesse the father of David Jesse is the very being it self without fiction without hypocrisie Be we exhorted to a most serious earnestness and sincerity in the bearing of Gods name T is worth all thy love all thy reverence And why then hadst thou rather seem to be then in earnest and indeed to be what thou wouldst be thought to be If the shew and form be so highly esteemed by thee how much more will the substance it self if thou knowest it It is worth our inquiring what name thou bearest and whether the name of thy God and his Christ and if so whether in vain yea or no. John sent his Disciples unto Jesus Matth. 11. to inquire whether he were the Christ or no our Lords answer was the blinde see the lame walk c. Many there are penitent men disciples of John who would gladly come to Christ they enquire after Christ would gladly bear his name canst thou answer them so canst thou shew by thy life and works that thou bearest Christs name So when the Greeks came to Philip and Andrew desiring to see Jesus John 12. Our Lord shewed them himself and his Disciples in their death and life a grain of Wheat dead and living and bringing forth much fruit that is Iesus Canst thou shew them Iesus in his death or life canst thou shew thy self dead with him and risen with him Then will mighty works shew themselves in thee as Herod reasoned Thus doing we shall not bear the Lords name in vain while we are bringing forth fruit but he will purge us and we shall bring forth more fruit Hereby the name of the Lord shall not be polluted or

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 quàm 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

ingredient of all the Christian mans actions that pretious tincture that turns all it touches into gold as they say Midas did And what ever wants this divine tincture of holy love t is like the Terra damnata t is nothing worth Hence the Apostles general advise is Let all your things be done in charity 1 Cor. 16.14 A rule so necessary that the very best and greatest duties otherwise performed whether towards God or towards our neighbour are of no value in the sight of God 1 Cor. 13. I shall adde no more motives Let us rather come to discover our love to the Lord our God whether we keep this Commandement or not 1. The love of God proceeds from a pure heart a good conscience and faith unfeigned 1 Tim. 1.5 How then canst thou love thy God when thou sayest thy heart cannot be pure And how can thy faith be unfeigned when thou believest not that thou art able to love the Lord thy God with all thy heart 2. Love will suffer nothing to intervene or separate us from the party we love that may hinder our union Love knits unites and makes one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is continued is one Our love unto God unites us and makes us one with him according to our Saviours prayer John 17.21 and that of the Apostle he who is joyned unto the Lord is one Spirit 1 Cor. 6.17 Such love of our God will not endure any mixture of what is contrary to our God And therefore S. Paul having exhorted to sincerity of love which is required even in the lowest degree of it as hath been shewen Let love be without dissimulation Rom. 12.9 he presently adds Abhor that which is evil Sincerity of love unto our God will not endure any corrival any thing or person to share with our God in our love of him How then canst thou say thou lovest the Lord thy God with all thy heart and all thy soul and keepest all that Commandement when yet thou knowest that thou lovest thy pleasures more then thou lovest thy God when thou knowest thou lovest the world and the things of this world Ye Adulterers and Adulteresses Know ye not that the friendship of the world is the enmity of God Jam. 4.4 So the Greek text hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever therefore will be a friend of the world is made an enemy of God Wouldst thou believe thy wife should she say she loved thee whilest she prostitutes her self unto another man And wilt thou pretend to be the loving Spouse of thy Maker yet love his enemy 3. The love of God puts us upon such works as he loves Whence the Apostle This saith he is the love of God that we keep his Commandements It puts us upon the love of our neighbour Love works no evil to his neighbour Rom. 13.10 Ad populum Phaleras Away with all trappings and false pretences of love without the reality of it Good discourse and holy conference proceeding from a life worthy of God and a heart and soul which loves God is an edge which pierceth to the assimilating of others unto it self Such a soul edifies and conveighs grace to the hearers For charity edifies not knowledge not holy talk without it The Pharisees of old knew very much of God and his Word and wayes and spake very much of God And they of all others most reasoned with our Lord concerning God and his truth But our Lord tells them I know that ye have not the love of God in you John 5.42 And we may say the like of the Pharisees of our time They are great talkers of God and of Religion and indeed would seem to be the onely people of God and to know all things knowable They are indeed the true Amorites great Talkers and most bitter men in their invectives against all who are not of their opinion as no wise man is And therefore we may know that they have not the love of God in them They have a knowing knowledge or such as reflects upon it self as the Apostle saith we know that we all have knowledge This knowledge puffs men up and makes them proud but charity edifies 1 Cor. 8.1.2 That knowing knowledge is the dust the food of the Serpentine generation according to their doom Gen. 3.14 which the Prophet Esay 65.25 tells us must be fulfilled in these last dayes a food wherewithal they so glut themselves that there is no place left for the love of God in them Therefore Jehu cuts off and destroyes the knowing knowledge so the Chald. Paraphrast renders 2 Kings 9.8 Every one that pisseth against the wall all the knowing knowledge which excludes the love of God For so the true Jehu Hebr. 1. v. 12. who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui est a type of Christ Hebr. 1.12 Thou art He for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notat aliquid divinitatis saith Galatinus it imports somewhat of the Divinity And therefore Scaliger having reckoned up many names of God concludes them all with Ipse He. This spiritual Jehu destroyes all the false the knowing disobedient knowledge which is the true spiritual inward Antichrist and consumes him with the spirit of his mouth and destroyes him with the brightness of his coming or presence 2 Thes 2.8 Psal 90. v. 12. And therefore Moses the man of God prayes Psal 90.12 that the Lord would teach him to number his dayes that he might bring unto him a wise heart so the words signifie not a wise not a subtil crafty head not a strong head-piece as they call it Let us name some means and helps to advance this great duty 1. The fear of God is the beginning of his love Ecclus 1.14 And that fear drives out the evil And when the love of God is brought into the soul it makes a compleat separation from the sin O ye that love the Lord see that ye hate the thing that is evil Psal 97.10 2. Whatsoever thou seest amiable and lovely in the creature love it wholly for God and in order unto God the Creator of it How shall that be done When thou seest ravishing Beauty in the Creature reason thus O how much more beautiful is my God who created this Beauty When thou seest great strength think how much more strong is He who is the Power Mark 14.62 Thou lovest wealth consider how much better is it to be rich towards God! Or thou art desirous of Honour Reason thus How much more excellent is the honour that comes of God only Thou lovest Pleasures but think how much more satisfying and durable are the pleasures at Gods right hand for evermore 3. Pray we unto the Lord that he will be pleased to circumcise our hearts that we may love him with all our heart and with all our soul that we may live Deut. 30.6 For the advancement of this divine and eternal life and kingdom of God there are who point us unto faith only But beside it

〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of great mercy And the sons of God are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merciful ones which yet our Translators often turn Saints O love the Lord Psal 31. v. 23. all ye his Saints Here and elsewhere our Translation hath Saints whereas the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies mercifull men and the word Saints hath a more proper Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to it The like mis-translation we meet with 2 Chro. 6.41 Let thy Saints rejoyce in goodness the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merciful So Psal 16.10 and 37.28 and 43.1 So the same word is rendred godly Psalm 4.3 and 12.1 and 30.4 and 32.6 beside other places What should be the reason of this I fear we may without breach of charity suspect that herein our Translators did side with a party not so zealous as they ought to be for mercy and good works but have imagined a godliness and holiness without either Whereas we are commanded by the Lord not only to be holy as he is holy but also to be merciful as our heavenly Father is merciful Yea the same men will not scruple the naming of some men Saints and holy ones especially of their own party even while they are yet only in agone fighting the good fight of faith yet will they not allow the most eminent sons of God the same title no not after they have fought the good fight and finished their course but think it superstition at least to call the Evangelists and Apostles S. Matthew S. Mark S. Luke S. John S. Peter S. Paul c. What an injury is this to the spirits of righteous men when they have attained unto the most eminent degree of Sanctity even to perfection Hebr. 12.23 not then to afford them the name of Saints but dishonourably to degrade them Hereby they may justly be reproved who plead for their spots and staines and alleage for themselves that they must be defiled with them while they live here but when then shall they be cleansed from them cleansed they must be For nothing that defileth must enter the holy City Revel 21.17 They say they shall be purified at the end of this life yea when they can sin no more then they shall be cleansed from their spots What Scripture can they alleage for this Sure I am there 's none in the whole Word of God Besides they attribute more to their own natural death then they do to the death of Christ and our conformity thereunto For the Scripture saith Rom. 8.13 If ye by the Spirit shall mortifie the deeds of the body ye shall live But where read we of any purging by the natural death at the end of this life If therefore the spots cannot be washed out in this life nor at the end of this life it must then follow that there must be a time after this life before we enter into the holy City when these spots shall be washed out And when and where must that be but in Purgatory Mark now beloved whither this unclean doctrine of necessity leads the Authors of it They who are great enemies to Popery are by this their tenent the greatest Patrons of Purgatory But the reliques of sin they say must remain yea and God will have them to remain in us to abase us and humble us lest we should be proud Where I wonder have these men learned this secret will of God For sure I am it is not revealed in the whole written Word of God Nor indeed is it reasonable so to speak As if God would have us to be disobedient lest we should be disobedient As if he would not that we should be without spot lest we should be spotted Doubtless these men fear most where no fear is and they are altogether fearless where the most fear is They fear to be without spot lest they should be proud whereas if they be without spot how can they be proud They fear not the reliques of sin which the Scripture saith are most to be feared For a little leaven leavens the whole lump Gal. 5.9 And he who keeps the whole Law and offends in one point is guilty of all Jam. 2.10 O take heed and look diligently lest any root of bitterness springing up trouble you and thereby many be defiled Heb. 12.15 He that neglects small things shall fall by little and little Ecclus 19.1 And for whom do these men plead for the Lord or for Baal their own ruling lusts for the most holy God or for the unclean Devil for Christ or Belial Let Baal plead for himself But they implead others who would willingly wash out their spots with the water of the Word Ephes 5. as Hereticks men of corrupt and erroneous judgements dangerous men Dangerous indeed but to whom to the Devil and his kingdom which they uphold And he stirs these men up out of hatred to the pure spotless Bride of Christ whom he pursues into the Wilderness and casts a flood of reproaches after her Rev. 12. They tell a story of an Ethiopian woman which brought forth a white childe whom therefore the most condemned to death before her cause was heard But the Physitians knowing the womans piety and chastity began to enquire and making search in her bed-chamber they found the picture of Andromeda a fair white woman Whereupon they judged that since Phantasia habet opera realia the phansie hath real effects this woman in her conception looked upon that picture which thereby might form and bring forth a white childe The Spouse of Christ black but comely Cant. 1.5 is accused as an Harlot she labours and is in travaill bringing forth a pure and spotless birth And rash judges of evill thoughts like Judah pronounce sentence against her and say let her be burned for an Harlot for an Heritick But judge now righteous judgment ye Physitians of souls whether it be possible yea or no that the chast and holy Spouse of Christ may bring forth a white child a pure and holy life St. Paul hath determined this controversy long a go 2 Cor. 3. He speakes of himself together with the holy Church we all beholding as in a glass the glory of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his that is Christs open face in opposition to Moses 2 Cor. 3. v. 18. with his face covered ver 13. we are transformed into the same image from glory unto glory Yea Christ himself gives approbation to the beauty and purity of his Spouse thou art fair my love thou art fair Cant. 4.1 Yea ver 7. Thou art all fair my love no spot in thee And are not they Gods sons who have their spots Alas what then shall become of me Hath not Christ so loved his Church that he hath given himself for it that he might sanctifie and cleanse it with the washing of water by the Word that he might present it unto

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

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

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

〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But how will that suit with the history There is no doubt but the holy Spirit here aimed at the spiritual understanding of this history And therefore although the story of bringing the children of Israel out of Egypt and drowning the Egyptians be of all other most true and famous and accordingly it is thrice testified in the Preter tense ver 1. and 4. Yet was it not related onely for it self as if we should rest therein but that we ought to look at a greater mercy of God and a more general Therefore we read a promise of bringing the people of God out of Egypt many ages after Zach. 10.10 For our better understanding of this we must know That the Lord now about to manifest the great work of Redemption which he would make common unto all Nations which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common salvation Jude v. 3. He was pleased to choose the Land of Canaan as a publick Theatre and in it Jerusalem the midst of the world then inhabited according to that of the Psalm 74.12 He wrought salvation in the midst of the earth This Jerusalem had two ill neighbours Egypt and Chaldea the one Southward the other Northward And with one or other of these the people of God were alwayes much afflicted and captived first in Egypt then in Chaldea And out of both the Lord delivered them This story is evident in the Scriptures Now let us call our thoughts from abroad and look homeward In our journey towards the Jerusalem which is above the mother of us all we have experience of two like evil neighbours of which the Israel of God speaks Psal 66.12 We have gone through the fire and through the water and thou hast brought us forth into a well watered land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the LXX turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Refreshing such as we hope for are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the times of refreshing which shall come from the presence of the Lord Acts 3.19 Egypt is a muddy watry soil Chaldea is notorious for Ur now called Urchoa as appears in Ptolomys Maps which signifies fire out of which Abraham came Answerable to these two the Jewes tell us of two kindes of Spirits the one a dull Spirit delighting in uncleannesse which excites and stirs up to the carnal sin the other a subtil Spirit which takes pleasure in and moves unto the spiritual sin The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the animalish or souly man according to his living soul is obnoxious unto both these in respect of his concupiscible and irascible powers whereof I shall speak more in its proper place Eccles 11. ult Of these two Egypt typified the straits of the sensual lusts and pleasures wherein the brutish man is intangled and captived thus the Kings of Sodom and Gomorrah fell in the slime-pits Gen. 14.10 Of such ye read Prov. 23.27 Gal. 5.19 In the Land of Egypt say they we sat by the flesh-pots when we did eat to the full Exod. 16.3 Chaldea and Babylon prefigured the more witty and learned mans slavery under spiritual wickedness in heavenly things Ephes 6.12 Most men are first captived by their sensual and brutish lusts and therefore the Apostle calls them Youthful lusts 2 Tim. 2.22 because men commonly live the life of the beast before the life of the man And therefore as the first captivity is in Egypt so the first deliverance is out of Egypt Into Egypt they went without any compulsion and were received with feastings saith the Wiseman Wisd 19.16 And so Rom. 6.19 men yield their members servants to iniquity But the spiritual Pharaoh detains them in his straits that is Egypt as the Fowler entertains the Birds with a bait into his net but he will not let them go yea not by a mighty hand Exod. 4.19 and 6.6 and out-stretched arm that is the Son who is the Arm of the Lord Esay 40.10 who therefore is said to have brought the people out of Egypt Jude v. 5. V. Lat. and to have overwhelmed their enemies with the Sea This history speaks not only of those people and those times past but comes home to us and our present times also and declares the everlasting wayes of God and the spiritual estates of men in all ages That of the pious Father is most true Dum narrat gestum prodit mysterium while the Scripture tells us an history it reveals a mystery For what the Lord did then for his people according to the flesh was typical and representative of what he then did and now doth and ever will do for and in his people according to the Spirit especially in these later dayes And therefore the Verbs are both in the Future The depths shall cover them and they shall sink For warrant of this spiritual interpretation I desire the Reader who is spiritually minded to compare herewith what the Prophet Micah speaks of this argument expresly Mic. 7. per tot Having complained in the person of the Church and lamented the iniquity of all sorts of men he professeth his hope and confidence in the God of his salvation Then he recomforts himself in hope of deliverance and that such as formerly from the danger of Ogg King of Bashan and Pharaoh King of Egypt both together Psal 68.22 And both recorded by the Prophet Micah v. 14 15 19. The Lord be pleased to give us his spirit of grace that we may know the things which are freely given to us of God comparing spiritual things with spiritual 1 Cor. 2.12 13. He vouchsafes to shew us wonderful things to be wrought in us according to his peoples coming out of Egypt That he will subdue our iniquities even the choise of the spiritual Pharaohs Triarii His strongest and valiantest ones even all our mighty sins Amos 5.12 all our ruling lusts and that he will be pleased to cast all our sins into the depth of the Sea that we also may sing every one his part in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that triumphant long of Moses Exod. 15. Revel 15.3 Thou didst blow with thy winde the Sea covered them Exod. 15. Ver. 10. Since the whole story is allegorically to be expounded as appears by what hath been said on ver 4 5. we ought upon all occasions to transfer the history to a mystical meaning which these words hold forth And thus what we turn with thy winde is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy spirit so the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou sentest forth thy spirit And the Chaldee Paraph. Thou didst say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy word So that Baptism is hereby signified according to which the Apostle speaks 1 Cor. 10.1 2. All passed thorow the Sea children and all Exod. 12.37 and were all baptized to Moses in the cloud and in the Sea Whereby was prefigured the baptism of Christ in his person and followers For so the

Spirit of God descended upon him and the voice from heaven testified of him Matth. 3.16 17. And by the same Spirit we are all baptized into one Body 1 Cor. 12.13 and that Spirit flutters over the waters as in the first creation Gen. 1.2 so in the second and makes the new creatures when the Egyptians are drowned Mich. 7.19 that is the body of sin is destroyed that hence-forth we should not serve sin Rom. 6.6 Consider this O ye Christian men and women who say ye are baptized into the Name of Christ yet live in your sins and flatter your selves that ye shall live for ever with Christ Know ye not that so many of us as are baptized into Jesus Christ are baptized into his death Rom. 6.3 If so ought any one sinne to live in us The Lord hath made a gracious promise that he will have compassion on us and that he will cast all our sins into the depths of the Sea Mic. 7.19 as he cast all the Egyptians Let us pray unto the Lord that he will send forth his Spirit into us whereby we may mortifie our sins and so live Rom. 8.13 For if we so die with him we then be believe that we shall also live with him Rom. 6.8 Then shall the truth of that which the Psalmist speaks be fulfilled in us Psal 106.11 The waters covered their enemies the Egyptians there was not one of them left Then believed they his words they sang his praise Thou in thy mercy hast led forth thy people Exod. 15. Ver. 13. Thou hast guided them in thy strength to the habitation of thy holiness The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Translators have quite left out the demonstrative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this The LXX read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they so here expresse it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This thy people So likewise the Chald. Par. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very often spoken of Israel though very often also they be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Jos 3.17 4.1 Zeph. 2.1 But when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a nation is opposed to the people of God then it signifies the Gentiles as Psal 115.2 and 126.2 And there is the like reason of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people often spoken of the Jews and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most what understood of the Heathen Howbeit because the Jewes as many Christians also rather affect names and titles of Gods people then the reality and being of such and put off from themselves what names might diminish their honour and lay them on other people as they call Abimelech though but one person by the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 20.4 therefore God justly brands them with that infamous name if there be any infamy in it and multiplyes it upon them for their sin Ezech. 2.3 I send thee to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations because a divided and a factious people As for like reason they are spoken of in the plural number Acts 4.27 Against thy holy childe Jesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the peoples of Israel c. For a disobedient people are not owned by the Lord for a people as Deut. 32.21 They have provoked me to jealousie by that which is not God and I will provoke them to jealousie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with those who are not a people Who are they but all nations who walk in their own wayes So the Apostle applies that Scripture Rom. 10.19 and 11.11 12. Otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a title honourable to the obedient people of God And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This increaseth that honour which S. Paul expresseth Acts 13.17 The God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this people Israel Would God that they and we who boast our selves to be Gods people would seriously endeavour to be such that it may be truly said of us what the Apostle speaks Ye are a chosen generation a royal Priesthood a peculiar people that ye should shew forth the praises of him who hath called us out of darkness to his marvellous light who in time past were not a people but are now the people of God 1 Pet. 2.9 10. But let us proceed to the later part of the verse Thou hast guided them in thy strength to the habitation of thy holiness The words are metaphorical as the former and borrowed either from a Shepherd in regard of his Flock or a Father in respect of his Childe or a King in reference to his Subjects All which relations suppose or require as love and tenderness so likewise power and strength in the Shepherd Father and King in every one toward his respective charge And the Lord takes upon him out of wonderful condescent all these and other endeering names of a Shepherd Psal 80.1 Of a Father Deut. 32.6 Of a King Esay 43.15 Now as the Lord shewed his mercy and love in the former part of this verse Thou in thy mercy hast led forth this people whom thou hast redeemed so in the later part of this verse before us he declares his strength for so I would render these words Thou hast born them in thy strength for in this and other verses of like nature the later part adds somewhat to the former Since therefore in the former part of the verse Gods goodness is declared in leading forth his people so in this later his power and strength is manifested in bearing his weak and feeble flock children and people For though guiding in our English adds nothing to leading yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not onely to lead or guide but also to bear and support in guiding or leading And so the Chald. Par. hath here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Portâsti eum thou hast born them So likewise the Vulg. Lat. and Symmachus hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast carried them Martin Luther also and Piscator and three Low Dutch Translations as also five of our old English Translations have the word carry but whom ever they followed they misappy it to the former Verb which belongs to the later O Israel know thy Shepherd thy Father thy King They are all mutually winning titles of our God and signifie his goodness and power in guiding us and bearing us Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince has his name from Bearing And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foundation of his people And Kings are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Shepherds of their people Such a King such a Shepherd such a Father is our God unto us who bears us as a Father bears his childe Deut. 1.31 O let us not abuse his love and patience toward us let not us cause him to complain as he hath done of