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
the fruit of the Spirit love joy peace c. Gal. 5.22 Now what fruits are brought forth in thee where the Spirit of the Lord is there is libertie 2 Cor. 3.17 That 's it we long for that 's it we boast of But here is the question what liberty it is we have whether it be liberty from thraldom and captivitie under sin and Satan and compulsion of the law and a power without hindrance freely to do the Lords will or whether it be a licence to do what we list a liberty to act and do the lusts of the flesh We read of two towns built by Sheerah the daughter of Ephraim Beth-horon the nether and the upper These towns she built when it went ill with hir fathers house 1 Chron. 23.24 Then it goes evill with Ephraim when we are fruitfull so Ephraim signifies in evill workes Then Ephraim calls his son Beriah that is in evill His daughter Sheerah signifies flesh And she builds Beth-horon the neither First the house of liberty according to the flesh Then Sheerah buildes Beth-horon the upper that is she promiseth the glorious liberty of the sons of God while yet the flesh is a servant to corruption 2 Pet. 2.19 And these I fear are the false freedoms whereof we boast which Sheerah the flesh with hir evill affections and lusts buildeth But Solomon 2 Cron. 8.5 Is recorded to have built Beth-horon the upper and Beth-horon the neither First the upper and then the nether This is the work of the true Salomon even Christ our peace Ephes 2.14 And that 's Saelomon and the Prince of peace He gives the true liberty John 8.36 both to the upper and the nether Beth-horon For if the Son make you free then are ye free indeed He builds the upper Beth-horon even the glorious liberty of the Sons of God in the right injoyment of spirituall and heavenly things and the nether Beth-horen a liberty for the right use of things below These are said to be fenced Cities with walls gates and bars This is the work of the true Solomon who fenceth the true liberty with the fortress and safeguard of his Commandements Psal 119.45 The upper Beth-horon must be fenced lest it prove false and vain without a foundation like a Castle in the air the nether lest it prove exorbitant Gal. 5. v. 13. and vanish into lasciviousness and looseness of life Brethren ye are called to liberty only not to liberty for an occasion to the flesh but let us pray to the Lord for his holy Spirit that Spirit of liberty which may lust again the flesh and give check thereunto which may teach us the way of the Lord that we may walk not after the flesh but after the Spirit which may renew us in the spirit of our minde which may mortifie in us the deeds of the body which may lead us into all truth through Jesus Christ our Lord. Some Saints not without Sin for a season SER. 19. SERMON XX. 1 John 1. ver 8. If we say that we have no sin we deceive our selves and the truth is not in us THe Mountain of the Lords house in these last dayes is scituate in the top of the Mountains Esay 2.2 even that blessed state whereunto S. John together with his fellow Apostles having attained he doth not as it is said of another Ridet anhelantes alta ad fastigia he derides not those who labour up the hill O no but he declares whither he and they had ascended and invites us all to the participation and communication of the same bliss and happiness with them v. 1. 4. For the eminent Saints of God are in an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a state above the envie of others and wherein they do not envie others that good which they enjoy but call them to share with them in it as the first voice which S. John heard out of heaven was come up hither Rev. 4.1 and the Spirit and the Bride say come But the Apostle forewarns us that if we hope for fellowship with the Lord we should be such as he is now He is light and in him is no darkness at all And therefore he who hath hope of communion with him purifies himself as God is pure 1 John 3.3 This Declaration premised the Apostle foresaw that three Objections would be made against his invitation 1. That it was possible they might have communion with God yet want holiness To this he answers v. 5 6 7. God is light and in him is no darkness at all if we say we have fellowship with him c. 2. SER. 20. A second Objection is They had no sin and therefore they had communion with God already This Objection he answers v. 8 9 10. If we say we have no sin c. 3. The third and last Objection is That they cannot choose but they must sin That the Apostle answers in the second Chapter v. 1 2 3. These things I write unto you that ye sin not If any man sins c. where the Apostle declares of what spiritual age growth and statute they were and are to whom he wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little children The result of all this is That would we hear the living Word which was from the beginning would we see it with our eyes would we look upon it would we handle it with our hands would we have such experimental knowledge of it then must we not walk in darkness So that ye perceive my Text is part of our Apostles answer to the second Objection They had no sin and therefore they had communion with God already Nay saith S. John If we say we have no sin we deceive our selves and the truth is not in us Wherein we have 1. A supposition of a false Position that some said they had no sin 2. A reason of that false Position which is self-deceipt want of truth These parts we may resolve into these Axioms 1. That some little children say they have no sin 2. They who so say deceive themselves 3. They who so say have not the truth in them 1. In the first of these we must enquire 1. What sin is and what here meant 2. What it is to have or not to have sin 3. Who are meant by we in the Text. If we say we have no sin c. 1. Sin is described by our Apostle Chap. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the transgression of the Law More fully Dictum factum Concupitum contra legem Dei what ever is spoken done or desired against the Law of God But what special sin this is which is here to be understood expositors agree not among themselves For some understand 1. Original sin only so Cajetan 2. Others understand actual sin but neither herein do they agree for some will have here to be meant mortal sin so Lyra others venial only so Hugo Card. But if it be sin in its own nature its mortal Rom. 6 23. The wages of sin is
mortification and conformity unto Christs death whose innocent life was slain in Adam Revel 13.8 Then began the Lambe to be slain from the foundation of the world This garment they wore Ephes 4.22 and thereby devested themselves of the Old man and put on the new man Christ Esay 61.10 Rom. 13.13 14. and the garments of salvation For Adam was renewed and born again See Gen. 5.3 Now is it probable that the good God should sour all this his love and mercy with derision and mockery How otherwise then shall we understand these words Thus The Lord God sayd Behold the man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit he hath been as one of us knowing good and evill He hath been as one of us even in the image of God Gen. 1.26.27 and according to that image he hath known good loved it and imbraced it and he hath known evill hated it and shunned it For so God knowes good and evill Scire bonum non est bonum A meer abstract knowledge of good is not good And 't is as true that Scire malum non est malum neither is the abstract knowledge of evill evill But words of knowledge and sense imply sutable affections Man knew good and evill as God knowes them and loved the good and hated the evill as God and His Christ love Righteousness Psal 45.7 and hate iniquity But hereby the Lord implies a racite disparity to that estate wherein the man now is knowing the good but not loving it knowing the evill but not hating it at the best in that condition which is described by the Poet. Video meliora probóque Deteriora sequor Lest therefore the man in this depraved disposition should taste and eat of the tree of life and by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ill habit of mind digest it into disobedience and continue therein It seemed meet unto Gods fatherly Goodness to send the man out of Paradise Gen. 3.23 to till the earth Because he was taken out of it so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expressed which otherwise is left out in our Translation untill he hath subdued his earth overcome the evill with goodness and by the sword of the Spirit which is the living and powerfull word of God Hebr. 4.12 sharper then any two-edged sword he hath mortified the deeds of his body that he may live And so the man becomes like unto God again as the Lord here saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit the man hath been as one of us knowing good and evill GEN. 4.1 I Have gotten a man from the Lord. Word for word I have gotten the man the Lord. Wherein appears the Etymologie of Cains name She bare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have gotten or possessed the Man the Lord so Martin Luther in his translation Ich hab den man den Herrn I have the Man the Lord. Thus also the Low Dutch translation which followes that of Luther And we read a note upon the place in both which speaks thus That is God be praised I have here the Lord the Man that seed which shall break the head of Satan or the Serpent this shall do it She flattered her self as if she had already gotten that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Messias that God-man promised Chap. 3.15 Miles Coverdale also seems to have been of the same judgement with Martin Luther herein citing Acts 17.31 in the margent of his translation which is also extant in the Low Dutch He shall judge the world in Righteousness by that man whom he hath ordained The Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not bear our English translation without some force upon them No nor Pagnins For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t is true signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum with and so Pagnin turns it here But it then only is to be rendred with when it is joyned with a Verb Intransitive or in Hithpael according to these examples following which I desire the Reader to compare Gen. 5.22 and 34.7 Exod. 1.1 But otherwise when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes between two Nouns it joyns them together by apposition as the Reader may be pleased to compare these examples Jos 24.3 Ezech. 4.1 of which sort is that of the Text under our inquiry Gen. 4.1 as also the second verse Gen. 4.2 As our Mother Eve was herein deceived so likewise are and have been many of her children who conceive that the spiritual and heavenly man is born in them not considering that That is not first which is spiritual but that which is natural and afterward that which is Spiritual The first man is of the earth earthy the second man is the Lord from heaven 1 Cor. 15.46 47. This is the condition of thousands in this fantastick age so subject to imagination How many think themselves extream happy when yet of all other they are the most miserable they imagine themselves redeemed from sin and most free men when yet they are arrant slaves and vassals unto their sins They have a name and think themselves alive when yet they are truly dead What an high opinion did the Corinthians conceive of themselves 1 Cor. 4.7 8. that they were free that they reigned as Kings as many flatter themselves at this day that they are made Kings and Priests unto God the Father Rev. 1.17 and so boast of a false gift Some compare this Church to that of Laodicea which is a self-justifying people who say they are rich and increased with goods and have need of nothing when yet they are wretched and miserable and poor and blinde and naked So that the wise man may well cry out O wicked imagination Ecclus 37.3 whence camest thou in to cover the earth with deceit The Apostle Gal. 4.22 to undeceive us tells us of two births which have their proportionable lives And the first of these the earthly in every man must precede the heavenly which is the second Hagar must conceive before Sarah Ismael must be born before Isaac The children of the bond-woman must be brought forth before the children of the free-woman where these two births are not known nor the order of them dangerous mistakes arise from self-love proper to the first birth And because the Apostle speaking of himself and others with him who had attained unto the second birth and lived the spiritual life We saith he as Isaac was are the children of the promise we are not children of the bond-woman but of the free Hereupon too many out of an over-weening opinion of themselves and partial self-love put themselves into the number because this and other like Scriptures are fitted not to their conditions but to their mouthes whereas indeed it is much to be feared they are yet children of the bond-woman As at this day the wilde people who descend from Ismael call themselves Saracens as if they were the children of Sarah whereas indeed they are Ismaelites
resemblances between Shem and the Lord Jesus and that Christ himself is the true Shem. The derivation and descent of the word Shem is not known unto men It s commonly derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to name which rather ought to be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor is the descent of the Lord Jesus knowen unto the world So they confess John 7.27 we know not whence he is Verily thou art a God that hidest thy self The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a name Esay 45.15 And names are either Verbalia Verbal or Realta real names Christ is that Shem real that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great that honorable name as the Cabalists call him that glorious and fearfull name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 28 58. This is understood by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so often in the Chaldee Paraphrast where Christ the true Shem is understood Thus Esay 1.13 my soule hateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my word So Jer. 1.8 I am with thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my word my name Immanuel Esay 45 17. the true Shem is with thee Psal 110.1 The Lord said unto my Lord Chald. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto his word Mat. 22.44 which is that Scripture wherewith the Lord proved his Deity and put the Pharisees to silence So that it was no new expression Iohn 1.1 but well known unto the Jewes when S. John calls Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word which is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that real substantial and essential Name of God It 's usual for the word Name to signifie a person Acts 1.15 Rev. 3.4 11.13 as the number of names that is persons and a few names a few persons As for that dispute whether Shem were Melchisedec or not S. Hierom received it for a truth by tradition from the Jewes and others have followed him in that opinion However spiritually and mystically most certain it is that the true Shem is the right Melchisedec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 14. He is Shem the great saith the Thargum of Jerusalem And how shall that be made good that Shem and Sheth were glorious among men Ecclus 49.16 whereof yet so little is recorded either in the word of God or humane writers unless we understand there especially the true Shem and Sheth What therefore is disputable in the letter is reconciled in the spiritual meaning Melchisedec For the true Shem is the true the King of righteousness So the Prophet Esay Esay 32.1 ver 17. Hebr. 7.1 2. A King shall reign in righteousness and afterward King of Salem that is King of peace as the Apostle speakes So we have done with the first quaere who Shem was 2. Come we now to the second what he did and herein we shall finde him a type of the true Shem whether we consider his acts Natural as a Father begetting his children naming them if that may be called natural Moral 1. Shem is said to be the Father of all the children of Heber Gen. 10.21 And was not Shem also the father of Elam and Assur and Lud and Aram c. And so the father of all the children of Elam and Assur c Surely if we look no further then the letter it 's as true of these as those as true that he was the Father of all the children of Elam Assur c. As that he was the father of all the children of Heber If therefore we shall enquire who are the true children of Heber and the true Hebrews we shall finde that no other then the true Shem was their father For who are the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are the true Hebrews who else but such as are Irati such as are angry with themselves that they have continued so long in their sins who else but such as are therefore angry with themselves that they may not sin So diverse of the Antients as also Calvin understood Psal 4.4 Ephes 4.26 Be angry and sin not To lay down all our anger one towards another It was the speach of the Deacon to the Communicants as mine now to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man have a quarel against any man A fit qualification for us all who come unto the Lords Table whose profession is to shew forth the Lords death untill he manifest his life in us by dying daily unto sin truly and earnestly to repent us of our sins to be angry with our selves that have so long lived in sin from which we resolve now to dye to be angry with our selves when any thought or evill motion ariseth in our hearts that we give not our consent thereunto and so sin These are the first children of Heber 2. Other children of Heber there are who are transeuntes So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies such as are in their passage from sin to righteousness from death to life such as are about to keep the Passover with our Lord such was Abraham the son of Heber and great grandchild of Shem whom the Scripture calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 14.18 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that passeth over whom Philo Judeus understands to be one who passeth out of the state of sin and corruption into the divine nature 2. Pet. 1.4 Out of Vr of the Chaldes the light of Devills toward the holy Land Which is the dutie of us all O ye children of Abraham who profess our selves believers the duty of us all who pretend now to keep the Spiritual Passover 1 Cor. 5.8 3. There are yet a third sort of Hebers children who are praegnantes such as have conceived Christ in their hearts and such as are as it were with child by the holy spirit Gal. 4.19 of whom I travail in birth again saith S. Paul till Christ be formed in yo These spiritual Hebrews are of the circumcision who put away the sin of the flesh and worship God in the spirit Col. 2. Phil. 3.3 2. Act. His naming of his children As the true Shem begets and is the father of all the children of Heber so he gives names unto them Rev. 3.12 So Ab. Joachim Cant. 1.3 Esay 62.2 Thy name is an ointment powred out Even that unction from the holy One 1 John 2.20.29 truly Christ himself according to the Spirit 2. As for the moral or spiritual acts of the true Shem they are two especially 1. That notable act of Shem which hath made him glorious among men Ecclus 49. he covered his fathers nakedness and may not the true Shem be said to do the like doth not the Lord Jesus Christ cover the nakednesse of that soul where he is begotten He is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 2.1 2. He covers with the covering of his Spirit Esay 30.1 Rom. 8.13 by which we mortifie the deeds of the body and live 2.
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
our Lord there delivers and fear lest the like or a worse judgement remains for themselves My Brethren The hand of the same Lord of Hosts is stretched out still And if we shall in life or doctrine especially this doctrine of unbelief and impossibility cause the people of God to sin let us fear the like yea heavier judgement upon our selves because we have not taken warning by the heavie hand of God upon them Quorum facta imitamur cur non illorum exitûs exhorrescamus If we be like them in the sin why should we not fear that we shall be involved with them in the same judgement 1. We who call our selves and would be reputed Ministers of the Gospel are supposed to know more then other men do and to be more strong in the Lord and in the power of his might then others are and so to be more able to resist the Tempter and his motions unto sin 2. We are thought to have received more grace from God and therefore if we sin against our God we are more ingrateful then others are 3. Impiety in us is in a special manner repugnant unto our profession who more then other men pretend to piety and holiness 4. The example of our sin extends more to scandal then other mens because being reputed learned we may be supposed to sin by the Book O let us bring our sin-offering even repentance a broken spirit and a contrite heart Psal 51.17 Let us confess forsake and mortifie our sin that by the blood and spirit of Christ we may be sprinkled from an evil conscience Hebr. 10.22 and the blood and spirit of Jesus Christ shall cleanse us from all our sins 1 John 1.7 Then will our sober chaste temperate honest just godly conversation win the people to sobriety chastity temperance justice honesty and piety and every grace which they shall see in us they will copie out into themselves Then shall we be pretious men indeed not in the vain opinion of ignorant men then shall wee bee powerful Preachers when we preach powerfully Christ to be the power of God 1 Cor. 1.24 by whom the righteousness of the law may be fulfilled in us who walk not after the flesh but after the spirit Rom. 8. So that we warn every man and teach every man in all wisdom that we may present every man perfect in Jesus Christ Col. 1.28 Then shall we boldly propound our selves examples unto the flock And when the chief Shepherd shall appear we shall receive a crown of glory that fadeth not away 1 Peter 4.2 3. If a soul sin and hear the voice of swearing and is a witness Levit. 5. Ver. 1. whether he hath seen or known of it if he do not utter it then he shall bear his iniquity The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here turn'd swearing is not to be understood in the latitude of it but more proper to the business here treated of by Moses it signifies an Adjuration which is that kinde of Oath or Execration whereby a man hearing is obliged to say or do something as in controversies among men an oath for confirmation is to them an end of all strife Hebr. 6.16 Thus also in mens private affairs and extrajudiciall matters As Abraham adjured his servant or caused him to swear imposing an oath upon him Gen. 24.3 And examples of both kindes we have many in Scriptures Exod. 13.19 Numb 5.19 1 Sam. 14.27 28. 1 Kings 2.43 Ezra 10.5 Cant. 5.8 9. and elsewhere This Adjuration is understood in this Scripture here before us For the Jews in their Courts admitted an Adjuration to be laid upon all persons present for the eliciting and drawing forth the truth in question Insomuch as although a man were not personally cited and adjured to confess his knowledge yet if he heard the adjuration or execration and concealed the truth he rendred himself guilty according to this Law Much more if any man were personally adjured to speak his knowledge and yet held his peace In which case he was obliged to answer the adjuration although possibly what he uttered might prove disadvantageous unto himself So vain is that assertion which yet is vulgar and common that no man is bound to accuse himself This very Law bindes a man to speak his knowledge although summoned thereunto generally only and in common with all who hear the adjuration however his own personal interest may be concerned thereby Otherwise this Law makes him guilty How much yet more if the Judge himself adjure him to declare the truth In which case it is very observable that when the High Priest had questioned our Lord Luke 22.67 68. and the false witnesses had bin produced against him Matth. 26.61 62. which yet could prove nothing and Jesus himself held his peace so that they were all at a loss the high Priest made use of the last expedient which in this case could be used and adjured him by the living God that he should tell them whether he were the Christ the Son of God This Adjuration drew from our Lord that Confession that he was the Son of God Matth. 26.59 64. For so what there we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast said S. Mark reports to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am So sacred a thing is an Oath that he who submitted himself to be a Servant of Rulers as he is called Esay 49.7 when he had stood dumb and opened not his mouth the Adjuration caused him to make that glorious confession of the truth This sense Arias Montanus Vatablus Munster and Castellio give of these words Tremellius and some of the Jews understand this Law to be against him who hath heard one blaspheme God and conceals his knowledge And he refers this Law to the precept of brotherly correction and reproof Levit. 19.17 And it is possible that our Translators may have been of the same judgement But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not any where used to signified blasphemy in that sense so far as I yet can finde Nor was swearing wholly forbidden the Jewes either judicially or extra-judicially but onely vain and false swearing Levit. 19.12 Jer. 7.9 And of this swearing Hos 4.2 is to be understood and Zach. 5.3 Every one that sweareth shall be cut off What kinde of swearing is that It followes in the next verse every one that sweareth falsly by my Name So Mal. 3.5 For the merciful God graciously connived for a time at the Jewes swearing so they sware not falsly nor vainly by his Name And therefore our Lord in his exposition of that Commandement saith not Thou shalt not swear but thou shalt not forswear thy self And the reason may be The people of God lived among the Nations who walked every one in the name of his god Mich. 4.5 Wherefore the Lord condescended for a time to be accounted as it were a Topical God as if he had been the God of Israel only as may appear by Jephta's reasoning Judges
like which our Translators render only by as Haggai 1.1 and often elsewhere Thus he hath in all ages raised up his Priests and Prophets without the authority yea against the authority of men Amos 3.8 Acts 4.20 2 Pet. 1.21 For certainly it is unreasonable and most presumptuous to confine the Spirit of God unto certain Theses Articles confessions and opinions of mens making which yet seems so much the more daring and indeed provoking of the only wise God in that they cannot say that their dictates proceed from an infallible spirit yet would they limit and bound the infallible Spirit of the God of truth by their presumptuous humane spirit which as they themselves confess is fallible and subject unto errour This where-ever it appears it s the spirit of Antichrist according to which the Scribes and Pharisees boldly examined our Lord himself By what authority doest thou these things and who gave thee this authority And as they dealt with our Lord himself so likewise with his Apostles as it is evident in their Acts often And after the same manner the wisdom of the flesh hath alwayes advanced it self over the wisdom of God So true is that which our Lord tells us If they have persecuted me they will also persecute you if they have kept any saying they will keep yours also Which yet seems the more strange that the same men who have heretofore judged it most unjust so to have their hands bound their mouthes stopt that they might not exercise their gifts their own complaint and phrase the same men or of the same spirit are the most zealous persecutors of others and that upon the very same grounds whereby they justifie the least warrantable proceedings of those heretofore in authority which formerly they most condemned pudet haec pudeatve opprobria vobis Et dici potuisse non potuisse refelli Be we exhorted who ever are made Priests unto God that we become like unto the great high Priest who fills our hand and makes us Priests unto his Father He is styled by the Apostle a merciful and faithful high Priest Hebr. 2.17 As for Mercy it is 1. The common Character of all who feat God Psal 112.4 2. It is his command whose Priests we are Zach. 7.9 3. He gives example in himself Luke 6.36 and 15.20 Exod. 20.6 4. As this mercy is not without example so not without reward Prov. 14.21 He who hath mercy on the poor Prov. 14. Ver. 21. happy is he Or rather O the blessedness of him who hath mercy on the poor Blessed are the merciful for they shall obtain mercy 5. It is more acceptable unto the Lord then Sacrifie Matth. 9.12 and 12.27 It s the primary will of God whereas the other is the secondary less principal and good only in order to the first 2. As the great high Priest is merciful unto men so is he faithful unto God in things belonging unto God The Father hath given all things into his hand John 3.35 And he was faithful unto him who appointed him Hebr. 3.2 which was necessary in regard of the covenant between the Father and the Son Psalm 40.6 7 8. which the Apostle applies Hebr. 10.5 9. And as the great high Priest was faithful so ought we to be in things belonging to God in our Priests office We have many kindes of Oblations to offer unto our God which the great high Priest hath put into our hand Every Priest must have somewhat to offer And I fear we have many of us too much to offer Have we offered up our free-will offering Rom. 12.1 Our trespass-offering Psal 51. Our daily whole burnt offering Psal 44.22 The Wiseman tels us of many Oblations Ecclus 35.1 c. These are the most acceptable Sacrifices when the Priest offers not alienam carnem at suam mactat voluntatem not the flesh of beasts but his own will For the inward offerings are most pleasing unto our God who is a spirit when we mortifie kill and crucifie our corrupt affections and lusts which are contrary to the law and will of God So that he who keeps the Law offers Sacrifices enough saith the Wise man Ecclus 35. Such are all acts conformable to the will of God all acts of obedience to the law of God which the high Priest hath put into our hand and power and enabled us to do Rom. 8.3 Phil. 4.13 It is the saying of an holy Father Verum sacrificium est omne bonum opus quod agitur ut sanctâ societate Deo inhaereamus c. A true Sacrifice is every good work which is performed that with holy fellowship we may cleave unto God And doubtless it is the will of God and which was at first intended by him that such a Priesthood should be the common office of all his faithful and obedient people And therefore upon condition of obedience the Lord makes promise to all Israel that they shall be unto him a kingdom of Priests Exod. 19.6 And this promise no doubt had been fulfilled had they continued in their obedience But when they fell by idolatry Exod. 32. upon occasion hereof God made choise of the Tribe of Levi who according to their name clave intirely to the Lord when all the other Tribes revolted Yea and upon the disobedience of Levi the Lord saith he will have no pleasure in them nor will receive an offering at their hand Mal. 1.10 but that his Name shall be great among the Gentiles ver 11. And Chap. 2. Because the Priests corrupted the covenant of Levi and they made the people stumble at the law which hath been and is the great sin of the present Priesthood therefore hath the Lord rendred them contemptible and base before all the people where their crime is again repeated ver 8 9. Hence also it is that the Lord threatneth that he will cut off the name of the Chemarim with the Priests Zeph. 1.4 Therefore the promise of the Priesthood is enlarged even to all the penitent believers and obedient ones and is said to be fulfilled 1 Pet. 2.9 Revel 1.6 O that the same Priests office were fulfilled by us into whose hand and power the Lord puts such spiritual sacrifices as shall be accepted of God through Jesus Christ the great high Priest By him therefore let us offer up the sacrifice of praise to God continually that is Hebr. 13. Ver. 15 16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit of lips confessing to his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But forget not doing good and communicating for with such sacrifices God is well pleased SERMON IX MYSTAGOGUS The Dispenser of Divine Mysteries Numbers 4. ver 19 20. When they approach unto the most holy things Aaron and his sons shall go in and appoint them every one to his service and to his burden But they shall not go in to see when the holy things are covered lest they dye THese words contain part of the Cohathites service which is positively and negatively set
down 1. Positively They may approach unto the most holy things every one to receive and bear his burden 2. Negatively They shall not go in to see when the holy things are covered lest they dye In the words are contained these divine sentences 1. The Cohathites may approach to the most holy things 2. Aaron and his sons shall appoint every one to his service and to his burden 3. The Cohathites shall not go in to see when the holy things are covered lest they dye 1. The Cohathites may approach unto the most holy things What is here rendred the most holy things is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctitas Sanctitatum the Holiness of Holinesses which although it be an expression proper to the Hebrew tongue whereby the Superlative degree is to be understood yet is there more then a Grammatical consideration meant in these words as I shall shew when we have enquired and found what these most holy things are By the most holy things its plain from the former part of the Chapter we are to understand the Ark the Shew-bread the Candlestick the golden Altar and brazen Altar with the instruments and utensels belonging unto all these Which are not to be considered only in themselves but as they refer us to things far better then themselves whereof they were only types and examples and therefore Moses had a charge to make all things according to the patern shewed him in the Mount Exod. 25.40 which he exactly performed Chap. 39.42 43. The Apostle took notice of this Hebr. 8.5 and 9.23 He cals them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paterns of things in the heavens And those things are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavenly things These heavenly things signified by these paterns particularly to relate and explain would spend too much time and the Spirit of God contents it self with the general name of beavenly things The Ark by the Philistines is called 1. God himself 1 Sam. 4.6 7. 2. By the Wife of Phinees its called Glory that is the Son of God the brightness of Gods glory Hebr. 1.3 The glory of his people Israel Luke 2.32 By the Psalmist it s called the strength of God Psal 78.61 In the Preface of that Psalm he saith he will open his mouth in a Parable and utter dark sayings So that what he delivers in that Psalm are not only Stories but Mysteries The golden Altar signifies the Spirit of grace and supplications Zach. 12.10 teaching us and helping us to offer incense that is to pray unto the Father Psal 141.2 Rom. 8.26 The Shew-bread or the bread of faces so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies which the LXX call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports unto us the presence of God with his people and his people with him The Candlestick holding forth the Word and light of life which is performed by the Church Phil. 2.16 which is therefore called a Candlestick as particular Churches are called Revel 1.20 The brazen Altar signified the spirit of patience whereby we mortifie the deeds of the body Rom. 8.13 Christ himself is expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holiness of holinesses Dan. 9.24 Both because he is most holy in himself formaliter and because effectivè he makes others holy 1. In himself the Demoniac spake truly of him when he called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that holy One of God For so Luke 1.35 the Angel had said unto the blessed Virgin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That holy thing which shall be born of thee shall be called the Son of God For the Lord Christ was known by this Title of honour Gods holy One Psal 16.10 Acts 2.27 Thou wilt not suffer thine holy One or merciful One to see corruption Thus Deut. 33.8 Esay 49.7 Hos 11.9 Acts 3.14 1 John 2.20 beside many other places 2. Effectivè effectively also he is The holy One as he who sanctifies and justifies the people of God so Hebr. 2.11 He is called Gods holy one Psal 16.10 And accordingly the word is rendred by S. Peter Acts 2.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctum tuum Psal 16. Ver. 10. Acts 2. Ver. 27. thine holy or merciful one in the singular number yet is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plural thine holy or merciful ones which secretly intimateth unto us what S. Paul saith to the believing and obedient souls Rom. 8.11 that if the spirit of him who raised up Jesus from the dead dwell in you he who raised up Christ from the dead shall also quicken your mortal bodies by his spirit that dwelleth in you and many other places import the same conformity unto our Lords death and resurrection as 1 Cor. 6.14 2 Cor. 4.14 Ephes 2.6 Col. 2.12 We have heard what these holy things are Come we now to inquire who are they who may approach unto the most holy things Who but the Kohathites the sons of Kohath Kohath or Kehath hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies Obtusio obstupefactio stupidity and dulness according to Eccles 10.10 If the Iron be blunt and he do not whet the edge then must he put to more strength Metaphorically it imports that stupidity and dâ—lness that 's opposite unto acuteness and sharpness of wit Such dulness was supposed in the Kohathites because though they might approach unto the holiness of holinesses yet they might not touch them nakedly and without interposition of divers coverings Ver. 15. as I shall shew anon Whence note that 1. The God of glory his strength and power his Christ his Spirit his divine presence his light of life his spirit of patience these all these and infinitely more are here called the holiness of holinesses as being the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I may so speak the essential holiness the Primum exemplare the subsistence the Idea of all what ever can be called holy 2. These holy things make all other things holy which they touch Thus the Altar sanctifieth the gift Matth. 23.19 The flesh of the sin-offering sanctisiâ—th him who toucheth it Levit. 6.27 And the true holiness imparts the likeness of it self unto whosoever worthily receives it He who receives the chastening of the Father receives also the holiness of the Father Hebr. 12.10 And so many as receive the Son the holy one of God receive also power to be sons of God John 1.12 And he who receives the spirit of holiness receives holiness also 3. That which is made holy is not such by imagination estimation imputation account or opinion only but by real and true participation of holiness The essential holiness imparts and communicates of its holiness unto it and makes it holy According to which he who is wise is so by wisdom imparted to him which is really and truly in him he who is righteous is such by righteousness which is truly and really communicated unto him and indeed in him And the like reason there is of all and every grace communicated unto us by the God
Seal the Law among my Disciples whom he brings brings up under the pedagogy of the Law which is God the Fathers Law Psal 40.8 Herewith he corrects us and instructs us Psal 94.12 Hereby he makes us partakers of his holiness hereby he reveals Christ unto us Gal. 3. For the Law is the Schoolmaster unto Christ who is the holy of holyes the holiness of holinesses Dan. 9.24 And he is our other Teacher our Master even Christ And what does our Master Christ teach us 1. Self-denial and 2. Taking up the Cross daily Luke 9.23 1. There are abridgements of three selfs in man since the fall one whereby he agrees with the beast and lives according to the principles of bruitish man Another whereby he becomes one with the old Serpent called the Devil and Satan who deceives all the world with false principles of corrupt reason Revel 12. A third whereby man stands conformable unto God and the heavenly man 1 Cor. 15. And this is the man and all the man Ecces 12. ver 13. Eccles 12.13 Fear God and keep his Commandements for this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the man what ever else is in man contrary unto this it s either the beast or the Devil 2. His second precept is taking up the Cross even the Christian patience which S. John cals the patience of Jesus Christ Revel 1.9 The yoke of Christ Matth. 11. the narrow way of mortification Walk in this way bear his yoke his Cross his patience and follow him through his death in humility meekness faith and obedience But how shall I obey unless I know Hast thou not been instructed out of the Fathers law Thou art not its impossible thou shouldst be without all knowledge Obey therefore what thou knowest To him who hath not yet denyed the brutish life the Scripture saith be sober Let not your heart be overcharged with surfeting and drunkenness and the cares of this life Luke 21.34 Obey that which the very beast obeyes Neglect not the meanest precept Whatsoever he bids you do that do Fill the water-tots with water if thou hold that he will turn it into wine To him that hath shall more be given Depart from all known iniquity Believe every Precept every Commandement Adde to that faith vertue prowess and courage and then followes knowledge 2 Pet. 1. Such self-denyers such Cross-bearers who persevere in so doing are the true Disciples of Christ whom they follow into his death and by conformity unto his death he destroyes he swallowes up the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Esay 25.7 he devoures in all such Esay 25. ver 7. the vail vailed and the covering covered And swallowes up death in victory And thus we understand Simons speech touchiing our Saviour Luke 12. ver 32. Luke 2.32 Where he cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lumen ad revelationem Gentium so Hierom turns those words and so they sound in the Syriac interpreter A light for the revealing uncovering taking the vailes from off the nations whereby Christ who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brightness or off-shining of his Fathers glory Hebr. 1. ver 3. he is also the glory or great light so glory signifies 1 Cor. 15.40 41. and elsewhere of his people Israel And blessed be God the Father of lights and the Father of our Lord Jesus Christ that he hath revealed the brightness of his glory whereby the thick darkness and black vails begin to be discovered and taken off all nations and the scales of false notions and mis-understandings begin to fall from the eyes of men But let us come to the third and last particular 3. They shall not go-in to see when the holiness or holy things are covered lest they die As if it were a speech like that Genesis 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ne fortè lest ye die But the text is word for word according to the Hebrew They shall not go in to see when the holyness or holy things are covered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and die which words import what would be the issue and event of the Kobathites bold intrusion and curiosity if they should go in and see them Psal 143. ver 7. So they render Psal 143.7 Hide not thy face from me lest I be like to them or as in the margent For I am become like to them that go down into the pit The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I am like and both may be a good paraphrase Yet the Chald Par. in both places followes the Hebrew so doth the LXX and Hierom and Pagnin This menace and threatning was really fulfilled upon the Beth-shemites 1 Sam. 6.19 This comes to pass by the pride and curious searching of the earthly man of which the Apostle speaks Col. 1.18 They intrude into the things which they have not seen vainly puffed up by their fleshly minde And therefore Hierom turns the words Alii nullâ curiositate videant quae sunt in Sanctuario let others with no curiosity see the things which are in the Sanctuary This proceeds also from the vast disproportion between the most holy God his holiness of holinesses and the natural man much more the sinful man Would we see the most holy God and his holiness of holinesses Nor he nor they can be seen by other then they who are like him That 's the main end of the true religion to be like unto our God But wherein even in holiness and righteousness We cannot otherwise see the most holy God and his holiness in our selves as the eye cannot see the Sun unless it be soliformis in some sort like the Sun and have its image in it God is light and life and such is the mystery of God And therefore to the seeing of God and the things of God there is required the light and life of God In thy light shall we see light The mystery of Christ the new man the holiness of holinesses cannot be known but by a renewed minde a minde renewed in knowledge according to the image of him that created him Col. 3.10 which the genuine Disciples of Christ have 1 Cor. 2.16 No man can otherwise judge of spiritual things unless he be spiritually minded Our God is most pure and holy and therefore only the pure in heart can see God For whereas holiness is separatio ab aliquo applicatio ad aliquid the first part of it is separation from all uncleanness of flesh and spirit Which done the second takes place applies us and dedicates us unto God Thus when the sinful life is deaded and mortified we then see our God For no man can see God and live his own sinful life Exod. 33. There is a death necessarily preceding the sight of the most holy God his most holy things This that is precious death of the Saints in Gods sight Psal 116.15 This is that death wherein the righteous hath hope Prov. 14.32 And his hope is crowned with
being the age of full strength they entred upon the second part of their warfare wherein they continued twenty years viz. until the fiftieth year of their age when the bodily strength of a man begins to fail him And the reason is evident Nature now weary requires ease and rest The souls of the Levites as well as others dwell in houses of clay Job 4.19 weak and brittle And although the soul in her other house her astral body be strong vigorous and able for action yet while it acts in and by an elementary body which daily moulders away in that case though the spirit be willing yet the flesh is weak Though there may be actûs eliciti actions drawn forth of the soul Yea and imperati actions commanded also by it yet they must needs be weakly performed when the keepers of the house tremble and the strong men bow themselves and the grinders fail because they grinde little and they that look out of the windowes be darkned c. Eccles 12.3 Whence we learn 1. That the Lord requires our full strength to be wholly spent in warring the warfare of his service The full strength of a man begins about the thirtieth year of his age At that age Joseph began to serve the Lord in the kingdom of Egypt Gen. 41.46 and David in the kingdom over Israel began his reign and the service of God and his generation at the same age 2 Sam. 5.4 Acts 13.36 And at the same age the Lord Jesus being the truth of both these types he began to serve the Lord in his temporal dispensation Luke 3.23 2. The Lord requires all our time of strength to be imployed in the spiritual warfare even from the full strength at thirty years until the decay of it at fifty Nor will any one who serves the Lord out of love which is the highest and most acceptable service Exod. 20.6 Otherwise conceive but that all that time is utterly mis-spent and lost which is imployed in any other service since the Lord requires all our strength and all our time to be spent in his service of love Luke 10.37 There is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough and more then enough of our time wasted in the service of sin how little soever of our time hath perished in it And here I meet with a Scripture which I beleeve is much mistaken 1 Peter 4.1 2 3 4. Forasmuch therefore as Christ hath suffered in the flesh arm your selves with the same minde because he who hath suffered in the flesh hath ceased from sin that he should live no longer the rest of his time in the flesh to the lusts of men but to the will of God The Apostle having propounded his general exhortation in the first words Arm your selves with the same minde according to the patern of Christs suffering in the flesh he explains what he means by suffering in the flesh viz. ceasing from sin which explication given he proceeds in his general exhortation interposing himself by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye or we no longer should live the rest of your or our lifetime to the lusts of men but to the will of God For that second verse is not to be knit to the exegesis or explication in the next preceding words but to the general exhortation in the first words And so to be read as if they were put in a Parenthesis by themselves What some might doubt that the words in our translation are in the singular number and third person That he no longer should live the rest of his time in the flesh c. I answer the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Infinitive and so may be rendred according to either number and any person But it suits best with the general exhortation propounded in the plural Ver. 1. and so followed ver 3 4. as Dr. Hammond hath judiciously observed But let us resume our business 3. It is not the will of the Lord that his souldiers should be alwayes warring that they should alwayes be fighting Surely men fight not but with hope of overcoming and an end there must be of their fighting because the Lord of hosts engageth us in this battle and he does nothing in vain Yea we read that the Prophets must comfort Jerusalem and tell her that her warfare is accomplished Esay 40.2 4. There is a time when the spiritual Levite is discharged from warring the warfare of the Lord a time when he shall return from the warfare of the service Among the many opposite times for many businesses the Wiseman tells us of a time for war and a time for peace Eccles 3.8 5. The proper time of returning ceasing and resting from the spiritual warfare is the time of the Spirit Where the Spirit of the Lord is there is liberty And this is the time hinted and figured in the text before us the age of fifty years Which if we render according to the Hebrew word for word they sound thus From a son of fifty years that is from a son born of the spirit figured by the number fifty For thus in type the Levites the Kohathites Gershonites and Merarites although for diverse reasons already shewen they began their service at different years of their age yet they all ended their service at fifty years of age as appears in them all Num. 4.15 And from fifty years of their age they must return from the warfare of the service More particularly as fourty years is the time of separation trial of faith obedience the time of sin punishment of sin humiliation and repentance and mortification of sin as I shall shortly shew if the Lord will So the number of fifty notes remission and pardon yea doing away of sin Whence it was that the 50 year was the year of Jubile the year of Release as it is called Levit. 25. It is very often in that Chapter called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the LXX remission of sins the time of giving the Law and giving the holy Spirit Acts 2.1 The time when they who have mortified their sins are born from the dead and become born of the Spirit Thus when David had now fought the Lords battles Solomon his son succeeded him a man of peace and rest 6. We may note from hence the Lords gracious dealing with those who labour in his service The Levites who had laboured twenty years in bearing burdens besides five years spent in preparation to their warfare had a time when they were milites emeriti as souldiers discharged from warring the warfare of the service when they must serve no more but minister with their brethren in the Tabernacle of the meeting to keep the charge and shall do no service Numb 8.25.26 And no doubt but some Analogie there is between the Levitical and Evangelical service in regard of time If they rested at fifty years the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and indulgence of the Gospel may allow an Evangelical Levit some ease
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
understand the place of venial sin Lyra will have it to be understood of mortal sin also Yea S. Austin will have the place understood of virgins and those who live the most blameless life yea of all Christians Bonaventure saith that no man knowes that he has no sin but by the revelation of Gods Spirit I will not doubt but many of these were pious learned and good men insomuch as Alexander Hales said of his Scholar Bonaventure Profectò puto in Domino Boneventura Adamum non peccasse I think that Adam sinned not in Master Bonaventure Nor do I doubt but that they all or the most of them fought the good fight of faith But I doubt whether many of them had laid hold upon the eternal life so far as to have attained unto the dispensation of the Spirit And therefore we may beleive that they speake many of them their own experiences and found daily temptations from without and corruptions within That which the Philosopher spake touching the authorities of others brought against him give me leave once more to use his words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though all these be my friends it s an holy thing to honour the truth before them That we may the better understand this we must know that sin against God is considerable according to the three dispensasions of the Father Son and Spirit As to the first of these Man by his fall is become far estranged from his God deeply revolted and at a great distance from him For so God is a Spirit and spiritually minded and opposite unto man who is flesh and blood and fleshly and ungodly minded And man on his part would never return or be reconciled unto God did not the Lord extend mercy love and goodness unto the fallen man were he not in Christ reconciling the world unto himself 2 Cor. 5.19 did he not allure and draw him to himself Joh. 6.44 When therefore God the father by his law so called Psal 40.8 raised up in the fallen man and testifying against him Psal 78.5 Psal 78.5 corrects him informes and instructs him to amendment of life and man meantime neglects and respects and opposeth this attraction and drawing of the Father and knowes not or duly considers not that this goodness of God â—eads him to repentance Rom. 2.4 This is the sin against the Father which upon repentance at the teaching of John is forgiven unto men But when now we are by the discipline of the Father brought unto the Son and look on him whom we have pierced who hath suffered for our sins the death of the Cross and he now begins to arm us with the same minde we are yet in great ignorance and weakness as 1 Cor. 2.3 and when he drawes us we draw back when he would we will not The contention is long between the house of David and the house of Saul In many things we offend all Nor can we say that we have no sin until the Spirit be powred from on high until we be born from the dead until death be swallowed up in victory until we have fellowship with the Father and with his Son Jesus Christ Of this progress very much might be spoken which I reserve for a fit opportunity if the Lord shall give it Meantime a few words are enough to the wise Whereas therefore little notice hath been taken and in these dayes much less of the three dispensations and states of men in the Father Son and Spirit that there is a sin against the Father and against the Son those children of the Father who have their sins forgiven them through his Name and are now brought unto the Son and grown so strong in him that they overcome the evil one these at length attain to the old age in the Spirit and experimentally know him who is from the beginning This is that state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without sin Such an estate is possible and attainable through the grace of God and his holy Spirit that men may be without sin All believers yea even they who dissent and agree not unto this truth yet by consequence even they themselves confess it For who is there that does not acknowledge that communion and fellowship with God and Christ is possible which yet cannot be while men walk in darkness Do not all agree that its possible we may be partakers of the divine nature We have the promise of God for it 2 Pet. 1.4 which yet cannot be until we have escaped the corruption that is in the world through lust Do not all the faithful believe this that they are in Chrict and Christ in them Otherwise they are reprobates saith S. Paul 2 Cor. 13.5 Now he who saith he abides in him ought himself so to walk even as he walked 1 John 2.6 and his walking was without sin Do not all believers hope to inherit eternal life This is put upon this condition if ye by the Spirit shall mortifie the deeds of the body ye shall live Rom. 8.13 Is not the Lord Jesus Christ our example for this very end 1 Pet. 2.20 21. They therefore are much to blame who abuse this Scripture which S. John applyes to little children in Christ 1 John 2.1 and extend it even unto all Christians in all their spiritual ages And whereas the Apostle makes use of it to express presumption there are who abuse it to harden men and make them despair even to be saved from their sins It s a Scripture almost in every mans mouth as frequently used or abused rather as any except that which is indeed no part of holy Scripture That the most righteous man that is sins seven times a day They mean Prov. 24.16 which we are taught to sing in the Complaint of a sinner and tell the God of truth an untruth For in the place named there is no mention of falling into sin but into misery and affliction and that not seven times a day but only seven times and what is that to this purpose O beloved How much better were it to enure our selves to such Scriptures in our discourse one with another as might encourage and hearten us toward the subduing of our sins many such Scriptures there are in this Epistle These things I write unto you little children that ye sin not He that saith he abideth in him ought himself so to walk as he walked 1 John 2.6 He that hath this hope purifies himself 1 John 3.3 Faith is the victory that overcomes the world and many the like Thus men are by little and little drawn out of the kingdom of darkness into the light of life whereas such speeches as these In many things we offend all If we say we have no sin c. Though true if rightly used they plunge men more and more in darkness insomuch that they beleive not that they can come out of darkness Job 15.22 Come we to the Second Point Their Reason who so say They who say they have