the great Reward of Abrahams obedience The Lord stampt the memory of it upon the place Mount Moriah For as many things of greatest note are recorded to have been there done As that Adam first offered sacrifice there and there was buried saith S. Hierom out of the Jewes monuments David also there by Gods command built an altar and offered burnt offerings and peace offerings thereon so that the Lord was intreated for the Land and the plague was staied from Israel 2 Sam. 24.24 So above all in the City Jerusalem the Temple of God was built by Solomon in Mount Moriah by Gods appointment in the threshing floor of Ornan the Jebusite 2 Chron. 3.1 Let us not gaze onely upon Temples made with hands What house will ye build unto me and where is the place of my rest Vnto him do I look saith the Lord who is poor and of a contrite spirit and trembles at my word Esay 66.1.2 There 's Moriah the Mount where God is seen where the old Adam is dead and buried There is the true Isaac the Christ of God the foundation of Gods Temple surely laid There is the altar of divine patience whereon the daily sacrifice is offered There is the fear of God and all divine service so the Chald. Paraph. here calls it the Land of divine worship There is the land of vision where the Lord is seen There is the divine doctrin and the spirit of God that leades into all the truth of it There is Ornan the Child of light so Ornan signifies the Jebusite Who had trodden down the righteousness but now treads down the iniquity and thresheth the good grain out of the chaff the spirit out of the letter And this is the Reward of Abraham and every one of his children who offer up their delight and joy to the Lord they receive fulness of joy So the Lord having said vers 18. In thy seed shall all the Nations of the earth blesse themselves addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Reward because thou hast obeied my voice So it is in the Arabic Version and so Aben Ezra understood the words SERMON VI. A prudent Wife is of the Lord. SERM. VI. Genesis 24.44 Let the same be the woman whom the Lord hath appointed out for my Masters Son THe words are part of Eliezers petition unto the God of Abraham his Master That the virgin who shall answer his request and more then satisfie his desire may be that woman whom he hath appointed out to be a wife for Isaac The whole history is plain and certain Nor dare I say that which yet one of the ancient Fathers hath said S. Sanctus non narrat historias The H. Spirit tels no histories I rather believe what another Father saith Dum narrat gestum prodit mysterium while the Scripture relates an history it reveales a mystery Wherefore having already spoken of the history I shall now treat of the mystical truth contained in it And in special explain what our Translators turn appointed out The Lord hath appointed out a wife for Isaac The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render appointed out signifies also secondly and that most frequently to reprove or correct As also thirdly to prepare which the LXX here render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all these significations are fit for this place especially the two former and follow gradually one after the other thus 1. The Lord corrected the woman 2. The Lord prepared the woman being corrected 3. The Lord appointed out the woman so corrected and prepared as a wife for Isaac Howbeit herein I cannot justifie our Translators who knowing no doubt these three notable significations of the word they have waved those two which are more proper and made choise of the third because as I fear some of them might think it made for the establishing their opinion of destiny and fatality But herein they were much deceived as I hope to make it appear in the handling these three Axioms Let us begin with the first 1. The Lord corrected the woman 1. By the woman understand the Church or such as are now to be reformed and made the Church of Christ 2. What Lord is this and to which of the three witnesses doth it belong its evident from his act of correcting that it is the father to whom the Law is attributed by which he corrects Psal 40.8 3. How doth the Lord correct the woman The Lord corrects the woman either inwardly or outwardly Inwardly as by every word of God so specially by his law and this he doth in the thoughts and affections of men 2 Tim. 3.16 Psal 94.12 by proposing unto the consciences of men their evil thoughts intentions and purposes and sinful affections wills and actions contrary to the law of God Thou thoughtest wickedly c. but I will reprove thee and set before thee the things that thou hast done He reproves the vain thoughts Psal 50. The Lord corrects also outwardly and that by manifold wayes Elihu tels us of some Job 33.19 And David when thou with rebukes doest chasten men But as in other duties so in this especially God makes one man a kind of god unto another Homo homini deus Thus either the voice from the life reproves Levit. 19.17 or the life it self Let the righteous smite me and reprove me Psal 141.5 Whence Obs 1. In what condition the Lord findes us when he comes to correct us by his Law faulty and unruly Hagar was proud and stubborn contemn'd her Mistresse and Ismael was a sawcy Boy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a jeerer and a mocker Sarah therefore afflicted Hagar and at length turn'd her and her son out of dores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things are an Allegory saith the Apostle Gal. 4.24 The body of sin and our naturall body depraved by sin is a servant So servants are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 18.13 Bodies which we render slaves of such a body the Apostle speaks I keep under my body and bring it into subjection 1 Cor. 9.27 Obs 2. See an oeconomie and dispensation of God the Father whereof there is little notice taken in the Christian world There is much talk of the Gospell of Jesus Christ which is the dispensation of the Son but little speech is made of the law of God the Father and correction by it necessarily preceding the Gospell of the Son Iohn 5.17.21 For as there is a work of the Son so is there also a work of the Father Ye read of the Father's raising of the dead Gal. 4 19. as well as the Sons And as there is a shape and forme of Christ in those who believe and obey the Gospell of the Son Iohn 5.37 So is there a forme and shape of God the Father in those who believe and obey the law of God the Father God the Father first prepares the woman by correction and discipline and instructs her and he then appoints her as a
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 D. D. Minister of the Parish of St MARY Alder-Mary LONDON Ad intelligendam Parabolam Interpretationem verba sapientum aenigmata eorum Prov. 1.6 Da Sapienti occasionem Sapientior erit fac scire justum addet doctrinam Prov. 9.9 Animalis homo non percipit ea quae sunt Spiritûs Dei 1 Cor. 2.14 LONDON Printed by R. Norton for Andrew Crook and are to be sold at the signe of the green Dragon in S. Pauls Church-yard 1659. A PREFACE To the godly-learned Reader THe main Scope of the pure Religion and undefiled is to render the man like unto his God For it seems to be the dictate of Nature what the Prophet saith Mich. 4. v. 5. All peoples will walk every one in the name of his gods And let it be our resolution to walk in the name nature or being of the Lord our God for ever and ever to be holy as he is holy pure as he is pure merciful as he is merciful perfect as he our heavenly Father is perfect For this end he hath given us a perfect Canon Directory and Rule the holy Scriptures which as they testifie of him so they teach us to know him and are able to make us wise unto salvation through faith in Jesus Christ But there have not been wanting some in all ages who either out of ignorance or want of care or out of zeal to their own chosen opinions and parties or such as upon credâ—t of others learning and authority have taken their Religion upon trust or such as out of malice have acted the envious mans part and sowen their tares among the good seed from one or other of these principles either they have mis-translated the original text of Scripture or if rightly translated they have corrupted it by mis-interpretations and false Glosses imposed upon it And thus by perverting the holy Scriptures to their own by-ends and purposes they make them speak every one their own sense and private interpretation as Demosthenes said that Philip had bribed the Oracle and made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Speak in favour of Philip. This the Philosopher tells us they do who corrupt the Judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they make the rule crooked like the Lesbian rule because the thing to be judged is so The Apostle saith that this hath been the endeavour of unlearned and unsetled men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they wrest S. Pauls Epistles as also other Scriptures to their own destruction 2 Pet. 3.16 But whereas such is the Majesty and Authority of holy Scripture that not only the sense and meaning of it is breathed and instilled into it by the Spirit of God but also the words themselves are dictated by the same Spirit and accounted so sacred that as Eusebius saith out of Philo the writings of Moses were kept so unviolable that there was not one word altered for more then two thousand years Euseb de praepar lib. 8. When therefore the Scripture is to be turned into another language no doubt all care study and endeavour ought to be used for the due rendring of it and above all most earnest prayer is to be made to the only wise God for a like minde to that which enlivens and breathes in the Scripture that thereby the Translator may be guided into the truth of the sense and furnished with sutable expression of proper words That herein he deny himself and his own opinion and siding tenent misleading to a private interpretation and studiously follow the Word and Spirit shining before him as the pillar of fire and that as much as is possible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even word for word and because vocabula sunt rerum vehicula words carry matter sense for sense lest he be wildred in his own imagination and invention Yea although some Scripture in its native meaning may seem strange and uncouth yea absurd and inconsequent yee it is not safe therefore to impose our own sense upon it Because the holy Word is not onely literally to be understood but also mystically yea even the most literal text according to the judgement of the best learned men may beside the Letter have also a spiritual meaning And therefore when we meet with such seeming unfruitful Scripture which affords not much matter in the Letter we may then judge that according to the manifold wisdom of God there is a ground of some more notable meaning of the Spirit as where rich Mines are there the surface of the earth yields not much fruit And if we will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 5. Search the Scriptures as for hidden treasures Prov. 2. we shall not take offence at the surface of the Letter though more barren but from that occasion humbly and docibly enquire into the true treasure of the spirit hidden under that poor and beggarly Element We shall meet with instances of this kinde as elsewhere so especially Exod. 12.9 of which I have spoken in its due place And another I remember which I shall not reach in this work 2 Kings 13.21 2 Kings 13. where our Translators render the words thus And it came to pass as they were burying a man that behold they spied a band of men and they cast the man into the Sepulchre of Elisha and when the man was let down and touched the bones of Elisha he revived and stood up on his feet Even thus it comes to pass in Israel when Elisha is dead and buried there Thus it falls out in the Church when the Lord Jesus God the Saviour that 's Elisha is dead in it Thus it happens in the soul when Jesus Christ is dead in it presently all things are out of order While he lives in Israel the Church the souls of his believers he bears and rules all things by the word of his power Heb. 1. The Syriac word there used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contain compose unite and knit together as a King saith the Wiseman doth Continere hominum multitudines containes and unites multitudes of men together as a binding chord in Musick makes all tunable what otherwise would be dissonant and jarring dis-harmony And while the King Christ who is our peace rules and umpires differences in our hearts Col. 3.15 the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he unites and knits all the thoughts wills and affections of the soul together in subjection to himself 1 Cor. 10.5 But when Elisha is dead when God the Saviour is dead and buried in Israel dead in the Church dead in the soul all that which was united and knit together before all falls a pieces What was one before is now multiplyed and broken into many We read often in the book of Judges There
three first Chapters which as all agree contain many mysteries which therefore were inhibited unto Novices Nor is it every mans businesse to search after this Mine Ungodly men who turn not from their iniquities shall never understand Gods truth Dan. 9.13 and 12.10 the same Prophet denounceth their doom None of the wicked shall understand Who then it follows But the wise shall understand that is the godly wise the beginning of whose wisdom is the fear of God For God giveth to a man that is good in his sight wisdom and knowledge and joy Eccles 2.26 And our Lord Jesus John 7.17 promiseth That If any man will do the Lords will he shall know of the Doctrine that is if any man have a will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do the Law of God which is the will of God the Father Psal 40.8 he shall know of the Sons Doctrine which is the Gospel But let us come to the words propounded And the Spirit of God moved upon the face of the waters Gen. 1. Ver. 2. In this Chapter the holy and blessed Trinity meets for the Creation of the Macrocosm or greater World And the Microcosm or lesser World the compendium and breviat of the greater Verse 26 27. As concerning the Macrocosm or greater World the Thargum of Jerusalem turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning ver 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is In Wisdom which indeed is no other then what David Psal 104. having paraphrased on the works of God in the Creation Verse 24. he saith In wisdom hast thou made them all and the like Psal 136.5 6. To which may be added other like Scriptures This Wisdom is the Son of God and therefore the Interlineary Gloss interprets In Principio in the beginning in Filio sâ—o In his Son by whom all things were made John 1.3 Which also the Apostle ascribes unto the Son Col. 1.16 who saith he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Beginning So Revel 1.8 He is called the Beginning and 3.24 the Beginning of the creation of God Heaven and Earth the Interlineary Gloss expounds Spiritual Mon who meditate on heavenly things and Carnal Men who have not yet put off the earthly Man Alcuin briefly explaines the first Verse thus In the beginning The Son who being made Man it appeared who were heavenly who earthly so he And therefore it presently followes The Earth was without form and void Which very words Jer. 4.22 23. applies to the foolish people and sottish children who have no understanding until they receive the form of Doctrine So Gloss Ordin The Spirit of God moved The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the motion of a Bird while she hatcheth Eggs or moveth her self over her young ones We finde the same word so used Deat 32.11 which the Vulgar Latin hath Supervolitans flying over Arias Montanus turns Motitabit She will move her self often and our Translators render well She fluttereth And why the same word may not be here used I know not The Spirit of God is here said to flutter on the waters that is mystically saith the Ordinary Gloss noting hearts which have lost the rest of the minde In regard of the quickning power and tender love of God to his New Creatures he takes on him the affections and acts of Birds which are most loving to their young ones Thus in the place before named Deut. 32.11 God the Father is compared to an Eagle and to Birds flying Esay 31.5 The Son to an Hen 2 Esdr 1.30 I gathered you together as an Hen gathereth her Chickens under her winge Which the Son applies to himself Matth. 23.37 And the Spirit of God appeared like a Dove Mat. 3.16 So that the Holy and Blessed Trinity is ingaged in the work of the outward and inward creation That this Translation may yet appear the more fit we may take notice that some of the best Philosophers have compared the Fire and Air to the Shell and White the Water and Earth to the yolk of an Egge upon which the Spirit of God here is said to sit and move it self The LXX hath here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Tertullian turns Supervectabatur was carried over the waters The Chaldee Paraphrast here useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to breathe as proper to the Spirit which the Arabick follows But I adhere to the translation which I have already given For the Syriack Interpreter hath a word like that in the Hebrew which signifies the act of a Bird sitting upon Eggs and hatching young ones Nobilius turns the Syriack word Fovebat aquas the Spirit of God nourished the waters Martin Luther useth the word Schwebet as also Piscator which in his Latin Scholia he turns Incubabat the Spirit sat upon the waters as a Bird on Eggs cherisheth them and quickens them that young ones may be hatcht and brought forth out of them Let the waters bring forth abundantly the moving creature that hath life which we may better turn word for word Gen. 1. Ver. 20. the living soul So the French Spanish and Italian Bibles have the words And the Tigurin translation and Pagnin The like we may say of Verse 21. and 24. where our Translators have every living creature the translations now named have according to the Hebrew Every living soul Thus that manner of speech may be made familiar which otherwise is uncouth 1 Cor. 15.45 The first man Adam was made a living soul Cattle and creeping thing and beast of the earth I rather render the last word wild beast of the earth Gen. 1. Ver. 24. For although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie both the tame and wilde beast as the English word Beast may do when it is alone as 1 Sam. 17.46 Yet when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added as here it is this signifies tame that wilde So Genesis 8.1 Levit. 26.22 and in many other places GEN. 2.2 On the seventh day God ended his work IF thus we read the words it will follow Chap. 2. Verse 2. that God wrought also upon the seventh day for to finish a work is to work And if God finished his work on the seventh day then he did not rest the whole seventh day and so it should be said that God rested a part of the seventh day For the avoiding of this objection the LXX plainly corrupted the Text and instead of the seventh day put the sixth and read the words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God finished his works on the sixth day This seems to have been their constant reading For Hierom so read it in his time and it is so and no otherwise extant at this day According to the Letter this Knot may be loosed by saying that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Genesis 2.2 which we render ended Perfecit in the Preter tense may be as well turn'd into the Preterpluperfect tense Perfecerat He had ended because there is but one Preter
they might be filled with all the fulness of God For this reason the Jewes of old had this of all the names of God in greatest reverence expressing it by these and such like phrases the name of four Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The name the great name the glorious name And therefore lest by use of it it might be dishonoured they pronounced in stead of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord. Nor was that name heard more than once in a whole year and that pronounced by the High Priest and that only on the Expiation day and that only in the Sanctum Sanctorum But this critical discourse had not been so fit for a popular auditory but that it 's very necessary for the opening of this point as the Learned know 2. Ye have heard the meaning of this glorious name in it self considered Let us now look at it with reference unto the Creatures And so it signifies the Author of all created being past present and to come It 's a name God imposed upon himself by himself who alone knows his own Essence and Being and such as in some measure may signifie his nature at least so far as the utmost and highest speculation of the most transcendent understanding can reach unto yet such is his condescent that we may see it revealed in the subsistence and Being of every Creature whereof it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fountain of all Idea's the Being of Beings in whom we live who have life all Creatures move who have motion and all have their Being which are 1 Sam. 17.12 This was figured by Jesse that is He that is and he who long hath been The Antient of dayes even from the dayes of eternity This Jesse this Antient of dayes is the Father of the true David This is the true Nun. What 's that the Eternal as the French call God of whom Nun was a type the father of Joshua that is Jesus Christ The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and elsewhere is used in the form plurall though joyn'd to the proper name of God which is alwayes singular And the reason is God is one and his name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Yet is there a three-fold exertion Deut. 6.4 1 John 5.7 gradual manifestation degree or maner of Being in the Deity And this name of God is common to them all to the Father Hebr. 1.1 to the Son vers 8. Acts 20.28 Rom. 9.5 and to the holy Spirit Acts. 5.3 4. As for the signification of the word the name Jehovah imports the Eternity and immutability of Gods Being and all the Divine Attributes as also his giving a Being unto all the Creatures Elohim signifies God the Judge as also God the Almighty he is Shems God 3. Hitherto we have iniquired into the great Name Jehovah the Lord God Let us now consider what it is to be a God of one and how the Lord may be said to be the God of Shem it may generally imply his right of creation and preservation but more specially it imports a covenant made between the Lord God and Shem as in this Chapter so elswhere and such a covenant consists of four acts whereof two on Gods part Gen. 9.9 10 11. 17.7 His Stipulation requiring somewhat to be done Promise upon performance of that Stipulation to be our God One Mans part Repromission or answering by promise to Gods stipulation Exo. 19.5 8 20 19. Restipulation because the parties covenanting are so unequal by way of humble petition and prayer unto God We have examples of these in many Scriptures 2 Cor. 6.17 18. with 7.1 The Stipulation and that which God requires of man is mans whole duty Exodus 20 1-17 abridg'd into fewer words but vertually containing what ever was elswhere required at large Deut. 10.12 and yet more contracted Mich. 6.8 and yet more briefly Matth. 22.37 Though this be Shems prerogative to be the first in all the Scripture whose God the Lord is expressely said to be Gen. 6.9 Mat. 23.35 as his father Noah is the first in the Old Testament who is said to be a just man though Abel also be called so afterward by our Saviour Yet neither the one nor the other had that peculiar unto himself For both before and after Abel and Noah there were and are righteous men and the Lord was the God of Adam Abel Seth Enoch and all the eight preachers of Righteousness and especially styled the God of Abraham Isaac and Jacob and all in covenant with him And therefore we are here to understand under the name of Shem Rom. 4.12 all the Shemites all of Shems faith and obedience The Text is here so to be understood that under Shem yea under Japhet the posterity of both are here meant So where our Translators render the word Canaan shall be his Servant the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a servant unto them If we now inquire into the reason why the Lord is the God of Shem and his Shemites even all the children of Heber even of all in covenant with him many reasons might be alleaged But since there is no disposition at all in the Creature unto good but it proceeds from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good will of the Lord unto his Creature 1 Sam. 12.22 unto this we must originally refer it as Samuel does It pleased the Lord to make you his people If yet we inquire further for a reason in God he becomes the God of Shem and his peoples God through Christ This is my well beloved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 1.6 So saith the Apostle he hath made us accepted in the Beloved He is the Mediator of the new covenant and as a Mediator he plies it on both sides 1. On Gods part he stipulates and requires He is that one Law-giver He promises All the promises of God in him are yea and in him are Amen 2. Esay 65.16 Esay 42.6 49.8 On mans part he promises Heb. 2.12 Luke 12.8 He restipulates by prayer in his own name In these regards he is called the very covenant it self whence we may note 1. The eminency and excellency of that God with whom we are in covenant 2. The happyness of that people who are in covenant with this God Psa 144.15 So the Psalmist Blessed are that people whose God is the Lord. 3. What the Lord is to all his people he is to every one of them But we must remember that Momento Respice titulum My scope has long been to inquire out Christ yester-day Christ hidden under types and figures Among them as we have found Adam Abel Seth Enoch with all the other Preachers So we shall finde Shem also to be one Of him I have spoken in the history Let us now consider him in his mystery Herein I shall inquire what Shem was what he did what befell him In all which we shall finde Analogies and
pride and haughtiness of mind a noble spirit He considered not that a Christian spirit is a merciful spirit For surely our sympathy and commiseration is the best part of our alms which is a contract of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy S. John will determine this controversie Whoso hath this worlds good saith he and seeth his brother have need and shutteth up he saith not his purse but his bowels of compassion from him how dwelleth the love of God in him 1 John 3.17 Reproof 3. Who eat the inwards not Christs but their own as the envious man does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he eats his own heart Reproof 4. Who eat not the Head partake not of the Lambs dominion but will make Rezin their King their own wilfulness Esay 7. and set up over them Tabeel a god such as seems good to themselves as the Chal. Par. turns Tabeel I beseech ye take it not amiss that I set before ye the fragments that were left the last night It is the judgement of one of the most pious and learned Fathers that by the fragments that were taken up Matth. 14.20 are to be understood the more abstruse and difficult parts of the word which the people left And so the Apostle distinguishes between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.1 2. I fed you with milk and not with meat for ye were not able to bear it Hitherto we have had the Bill of fare the parts of the Pascal Lamb principally to be eaten Come we now to the manner of eating the Pascal Lamb. And first negatively and that 's two wayes 1. Not raw 2. Not sodden at all in water First We must not eat it raw The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn raw of doubtful signification in the Hebrew which descends from the Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with changing of a letter usually changeable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crudum cruentum quod sanguine coctum Scal. It 's meant not simply raw but half roasted a fault I fear too often committed that as the Cooks buy their meat raised or blown up an old sin of the Butchers which Aristotle mentions in his Elenchs so the Cooks half roast their meat that it may seem fair to the eye and be sold off the dearer Rat. Why not raw or half roasted The Law forbids eating with the blood and gives reason because in the blood of the beast is the life of the beast Now if we enquire into a further reason of that Law The Lord thereby would prevent cruelty lest eating with the blood might incline men to love blood and so shed blood Nero and Domitian two of the worst Emperours of Rome loved hunting and shedding the blood of beasts and afterwards were most cruel in shedding the bloud of men Obs 1. Mysticè Not raw The Lord would not that wee should have communion with the life of the beast neither in the concupiscible as lasciviousness and luxury nor in the irascible as savageness and fierceness Eccles 11.10 Obs 2. The Lord would not that we should feed upon his Word in the crudity of the letter As in these and such examples Except a man hate his father and mother c. sell all thou hast and give to the poor c. These and the like Scriptures must be understood cum grano salis according to the intention of the Spirit of God not literally not rawly For if we hate father or mother how can we honour them Doubt But why does Moses forbid eating with the blood when Christ the true Moses and the true Pascal Lamb gives us his blood to drink Answer The Israelites in Moses dayes were not come to the renewing of the life but they were daily admonished and exhorted to amend their life howbeit herein they were very slow yea murmured and hardened their hearts against Moses And therefore they were not suffered to eat the blood For in the blood is the life Deut. 12.23 Unto which life they could not come by reason of their unbelief and disobedience Hebr. 3.19 and 4.11 But the Disciples of Christ who had now passed from the flesh into the Spirit and were come from the death into the life Christ gave to these his flesh to cat and his blood to drink even for a renewing of the life 3. Not sodden at all in water Seething and boyling as also stewing requires water or other liquor wherein to stew boyl and seeth meat and make it fit for eating by working out the scum and drawing out the crudities Mysticè Sursum corda I come not to teach the Artists their own art What then is meant by water wherein the Lamb must not be sodden By water mystically is understood doctrine Ephes 5.26 Doctrine in Scripture is humane or divine Humane doctrine as mens traditions are here forbidden their fear of me is taught by the precepts of men Of this water the Prophet complains thy wine is mixt with water the spiritual doctrine of divine consolation is blended with mans doctrine mans invention for that water which is divine doctrine is elsewhere commended 2. The Lord requires the simplicity in Christ 2 Cor. 11.3 and godly sincerity in all our services And therefore 1 Cor. 5.8 as here he forbids the water of humane doctrine so elsewhere the leaven of hypocrisie in eating the spiritual Passover Esay 29.13 1.22 But why must not the Lamb be sodden in the water of humane doctrine or mans doctrine 1. In regard of the water it self 2. In respect of the seething or boyling meat in that water 1. The water it self is from beneath the water below the heavens whereas the divine water is water above the heavens Now because its water from beneath its feculent and sapit contiguam glebam it relishes of the earth whence it comes and that is from the earthly mans wisdom and invention James 3.15 Of this our Lord speaks Ye are from beneath I am from above John 8.23 2. In regard of the seething or boyling and the effect of it the humane doctrine and wisdom cannot reach unto the sublime nature of the divine wisdom and Word The Naturallists say and experience proves it Aqua tantum ascendit quantum descendit Water can ascend no higher then the Fountain from whence it comes That which is of the flesh is flesh that which is of the earthly spirit is earth John 3.6.31 Since therefore the Pascal Lamb is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong meat the weak water of mans doctrine cannot prepare it maturate it or fit it for the nourishment of our souls The water of mans doctrine cannot prepare the spiritual Pascal Lamb. The truth of this appears in the business we have in hand the mystery of the Lords Supper For the learned men of three divided Churches have been long time seething and boyling and parboyling this mystery and all to little
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
not made thee and established thee Deut. 32.6 Is not Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater futuri seculi the everlasting Father Esay 9.6 And who is thy Mother Who but the doctrine the wisdom of the holy Church of Christ the Spouse of Christ the wisdom that descends from above James 3.17 the Lambs Wife that comes down out of heaven Revel 21.9 10. Jerusalem above the mother of us all Gal. 4.26 This is the true heavenly Eve built out of the heavenly Adam flesh of his flesh and bone of his bone who is Christ himself Ephes 5.30 31 32. This is a great mystery saith the Apostle but I speak of Christ and the Church This is the true pure Doctrine spiritually the Virgin Mary so Maria signifies according to divers of the Ancients the Mother of Christ conceived formed and born in us and brought forth by obedience and doing the will of our Father who is in heaven For who is my Mother saith the Son of God whosoever doth the will of my Father who is in heaven he is my Mother and Sister and Brother Matth. 12.49 50. Our heavenly Father deserves all honour of his spiritual children For whereas earthly fathers impart unto their children essence nourishment education and inheritance the Father of spirits gives to his children his divine nature 2 Pet. 1.4 he nourisheth us with the flesh and blood the Word and Spirit of his Son He instructs us and gives us the unction from the Holy One whereby we know all things 1 John 2.27 He corrects and chastens us as our loving Father that we may be partakers of his holiness Hebr. 12.10 He provides for us an inheritance incorruptible and undefiled 1 Pet. 1.4 Meantime he bears us and is patient and long suffering toward us as a Father beareth his children Deut. 1.31 If he be a Father yea such a father where is his honour Mal. 1.6 Where indeed yea where is he not dishonoured Is it not the greatest slighting of a father to neglect his commands What do they else who regâ—ard not the Commandements of our heavenly Father they despise not men but God 1 Thess 4.8 and then is added Who hath also given unto us his holy Spirit Wherefore else but to keep his Commandements And therefore he hath given his Son unto us that the righteousness of the law might be fulfilled in us Rom. 8.3 4. Yet is he despised and rejected of men Esay 53.3 and figured by Elihu the son of Barachel the Buzite of the family of Ram. Elihu even Deus ipse God himself the Son of the blessed God that 's Barachel and of the family of Ram that is the high One the most high God yet is he a Buzite despised and contemned yea troden under foot by the Jebuzites such as tread under foot the Son of God and put him to an open shame Hebr. 10.29 and lightly esteem the Rock of their salvation Deut. 32.15 O thou Jebusite thou base thou vile man Such thou rendrest thy self by despising thy God 1 Sam. 2.30 They who despise me shall be lightly esteemed Mark how the Apostle reasons Hebr. 2.2 3. If the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward how shall we escape if we neglect so great salvation The Syriac Interpreter turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neglect by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tread under foot the greatest neglect and despiciency The Apostle proves this à minori reasoning from the lesse to the greater Hebr. 10.28 He who despised Moses's Law died without mercy under two or three witnesses Of how much sorer punishment shall he be thought worthy who hath troden under foot the Son of God c Consider this a-right O man Is not he the wisdom of thy God before whom in thy false reasoning thou preferrest the wisdom of thy flesh Is not he the true righteousnes of thy God before which thou esteemest the false righteousness of thy flesh Is not he the power of God which thou enfeeblest under pretence of impotency weakness to slight him what is it but lighlty to esteem the most honourable yea the honor it self which cometh of God only John 5. ver 24. with 1 Pet. 2.7 marg To make nothing of him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very Being and who gives to all things their Being in whom we all live and move and have our Being Yea who himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things Col. 3.11 And this is the Buzite he whom by thy disobedience thou despisest and treadest under foot The punishment denounced against those who slight their parents is death But what death can expiate so great despiciency of the great God what less then the eternal death it self What reparation of honour can we possibly make to him whom we have so deeply despised The good God and our Father puts us in a way of expiation even by dying daily unto our sins This no doubt was one if not the principal meaning of what our Lord said to his son Adam Luke 3.38 upon transgression of the first Commandement of his Father In the day that thou eatest thereof dying thou shalt die for certainly Adam died no other death many hundred years after Gen. 2. v. 17. O let us all die that precious death through the power of the Spirit of our God Rom. 8.13 So shall we live yea so shall we reign yea so shall we be glorified Rom. 8.17 And what reparation of honour does the Lord require of us What other then to restore him that life which is lost in us that life of God from which we have been estranged Ephes 4.18 He that offereth praise he honoureth me And what is he who else but he that disposeth his way aright Psalm 50.23 It is the life the holy life that life which is worthy of God which honoureth God For so what our Translators turn I will bless thee while I live Psal 63. Ver. 4. is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Vatablus and the Vulg. Latin In vita mea which should be rendred in English In my life Thus when the Psalmist had exhorted to praise the Lord Psal 106.1 He then inquires who can do it ver 2. to which he answers ver 3. Blessed are they who keep judgement and he who doth righteousness at all times as if he should in express terms say That 's the man who truly honours God So much our Lord saith Herein is my Father honoured that ye bring forth much fruit John 15.8 namely such as are filled with the fruits of righteousness which are by Jesus Christ to the glory and praise of God Phil. 1.11 This is the honour and praise which must be given unto our Father in this world and be continued in the world to come in everlasting Hallelujahs Salvation and glory and honour and power unto the Lord our God! Revel 19.1
in the heat and fury of chance Do ye not remember our late extraordinary droughts And when the Lord gave rain did he not withal send destructive hail thunders and lightnings I shall remember you only of that memorable one July 20. 1656. when the rain hail thunder and lightning laid all the corn and fruit-trees waste five miles broad and between fifteen and sixteen miles in length about the City of Norwich I received this relation from good men of credit and sufferers in that calamity but the thing is sufficiently known So the Lord walked with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even in the heat wrath and fury of chance This story I the rather mention because I have observed it to be the guise of men in this City like that of the Athenians Acts 17.21 to spend their time in hearing or telling some new thing and that commonly they entertain relations of this nature under the notion of novelties and think no more of them And therefore God by this and like judgements awakens us and reproves our casual and accidental walking with him that we should turn unto him lay his judgement to heart learn righteousness and with full purpose of heart walk with him But the Stoicks of our time are not hereby justified who will have all things come to pass by an immutable and fatal necessity as if the series and order of causes and effects were so knit together as links in a chain by an unavoidable destiny so that howsoever Gods people walk or have walked with him they nor could nor can walk otherwise then they have done or do No nor can God himself having bound up himself by his own decrees walk otherwise with his people then he hath done or doth walk Surely these men consider not that the most high God who made man a noble and free creature with power to act or suspend his act to do this or that or their contraries he himself reserved to himself the same liberty or greater then what he gave to the counterpane of himself And since all things between God and man are transacted by way of covenant the terms and conditions of it alwayes suppose free agents entring into covenant and therefore a possibility of keeping or breaking covenant and consequently respective rewards and penalties annexed thereunto Otherwise man should be unjustly punished for that which could not be avoided or unduly rewarded for what could not be done otherwise Yea there should be as no merit so no demerit no demerit no sin no righteousness Yea all perswasions and disswasions all counsels exhortations dehortations all promises and threatnings reproofs admonitions all commands all prohibitions in a word all acts of God upon mans will which indeed upon the matter should be no will all Lawes of God and men should be altogether null and to no purpose or which amounts to little more a meer juggle a meer pageantry of seeming actions done onely above-board when indeed there should be no such thing But alas my heart condemns me that I have not walked so evenly so intirely with my God I have had many a good will and purpose to walk with my God and somewhat or other intervenes diverts me and turns me from my purpose Yet fear not the Lord with whom thou walkest looks at thy heart and good will and how thou art affected toward walking with him I the Lord search the heart and try the reins to give to every man according to his wayes according to the fruit of his doings Jer. 17.10 If we have forgotten the Name of our God or stretched out our hands unto a strange god shall not God search it out for he knoweth the secrets of the heart Psal 44.20 21. He looks upon the hands thorow the heart And therefore what we have in the Text if ye will not hearken unto me but walk at all adventures with me speaking of the event the same ver 21. ye may read spoken of the heart and affection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if ye will not hearken unto me if ye have a lust heart and will not to hearken unto me The Lord looks thorow our heart and will at our feet and walking O but if our heart condemn us God is greater then our heart and he knowes all things 1 John 3.20 Thus the poor soul dejects it self and pleads against it self without just cause Let not thy heart condemn thee 1 John 3. Ver. 18 19 20. God is greater then thy heart and he knowes all things Alas saith the poor soul that 's my condemnation that God is greater then my heart and knowes all things It is a true saying Qui respicit ad pauca de facile pronunciat he who looks at few things soon delivers his opinion But he who will give a right sentence of Gods truth he must look about him at antecedents and consequents and pray to the Lord to give him his Spirit to lead him into all truth This place of Scripture is not well translated Let us take the whole Paragraph before us and consider of it 1 John 3.18 19 20. My little children let us not love in word and in tongue but in deed and in truth And hereby namely by our loving in deed and in truth hereby do we know that we are of the truth and shall assure or perswade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our hearts before him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for but that if our heart condemn us or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although as Matth. 26.35 John 8.14 and elsewhere although our heart condemn us for any former failing that God is greater then our heart greater in wisdom grace mercy and goodness and knowes all things he knowes our heart and the present frame and disposition of our heart in the deed and truth of love So that many a poor soul dejects and casts down it self upon a meer mistake of this place of Scripture mis-translated which being truly rendred and understood makes for the great consolation of it But I have not walked with my God in the way of his Commandements Surely the Lord hath forsaken me His Prophet tells me The Lord is with you while you are with him if ye forsake him he will forsake you And this is my condition Be not discouraged poor soul The Prophets words are The Lord is with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your being with him if therefore thou do what is pleasing in his sight and what he hath shewen thee 2 Chro. 15. Ver. 2. is good if thou do justly and love mercy and humble thy self to walk with thy God thou art with him and in thy being with him he is with thee Continue thou in so doing and in the good will so to do But alas I endeavour so to do but I often stumble in the way That makes thee more diligent and more wary afterward He who stumbles commonly takes a larger stride Be careful and remember that thou walkest in the midst of snares
he apprehends God to be that will not for his cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who will make any account at all of his life but will hazard it and all he had and is to serve his God Bravely resolved Noble Israelites But would we indeed serve the Lord of Hosts be of his Militia enter and list our selves in his Matricula his Military Roll as his Souldiers 1. All his Souldiers must be Males in regard of dignity strength and courage Pharaoh reason'd right though to a wicked purpose Exod. 1.9 10.16.22 The sons of Israel are mightier then we Come on let us deal wisely with them lest they multiply and it come to pass that there falleth out any war and they joyn also unto our enemies and fight against us and so get them out of the Land Therefore lay servile works upon them enfeeble and abase their spirits and bring them low As for their off-spring kill all the male children and save the female alive Thus Pharaoh reasoned and that rightly for the males of Israel are they who most annoy the spiritual Egypt and are most fit to expel the spiritual Canaanites Yet is this no prejudice unto no exemption of the female sex from the spiritual warfare But as there have been Virago's Man-like women famous for their Martial exploits their stout and masculine valour as Semiramis Tomyris the whole Nation of the Amazons beside many other so there have been are and must be of the same sex women as valiant and able to wage the Lords wars Ye read of such Exod. 38.8 who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waged war at the door of the Tabernacle how so they did I have shewed elsewhere and the like examples ye have 1 Sam. 2.22 For there is the spiritual and masculine part of the inward man in all faithful and holy women even strength and vigour of minde and life Such was in Sarah Hebr. 11.11 and in all the genuine daughters of Sarah who are not afraid of any amazement 1 Pet. 3. So that the natural difference of Sex makes no spiritual difference in Christ the Leader and Captain of salvation in whom there is neither male nor female Gal. 3.28 But as the Christian fortitude is here signified by the masculine Sex Christs Souldiers must be males so likewise by their age 2. The Lords warriours must be twenty years old This age imports the strength of the yong man The Lord requires this age in a Souldier who is to fight against the inward and spiritual enemies For what is here implied by this number twenty what else but the Law of God doubled in their number The Ten Commandements in the letter only Deut. 4.13 they are proper to the childe and one as yet under age So the Law is weak by reason of the weakness of the flesh Rom. 8.3 This weak Law came from Mount Sinai but the Law is also spiritual Rom. 7.14 and that comes from Mount Sion Hebr. 12.22 Even the Ten words which the Lord gave out of the midst of the fire Deut. 10.4 the fiery Law Deut. 33.2 or rather as in the Hebrew the fire of the Law that is the Spirit of the Law which is as fire Matth. 3.11 Even the Law of the Spirit of life which is in Christ Jesus our Lord Rom. 8.2 This is not written in Tables of stone 1 John 2. Ver. 13 14 the hard heart will not yet receive impression but in the fleshy Tables of the heart 2 Cor. 3.3 This Law bring life and strength and power with it For as the man is so is his strength Judg. 8.21 I write to you yong men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye have overcome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked one the Devil 1 John 2.13 and again ver 14. I have written to you yong men that ye are strong and the word of God abideth in you even the Law of the Spirit of life which is in Christ Jesus our Lord Rom. 8.2 and ye have overcome the wicked one It is not the literal law the Ten words in the letter only but the spiritual law written in the heart which having brought us to Christ makes us powerfull and valiant in him This was figured by Abner who brought about all Israel to David 2 Sam. 3.12 And what is David but as anciently etymologized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manu fortis the strong and able of his hands and a notable type of Christ the strong one born in Bethlehem as Christ also was that is not only the house of bread but also the house of war And the Lord had said of David By the hand of my servant David I will save my people Israel out of the hand of the Philistines and out of the hand of all their enemies 2 Sam. 3.18 But David hath another Etymologie from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dilectus the Beloved one a figure of the love it self which is strong as death Cant. 8.6 Unto this David Abner comes Abner what 's he but the light of the father that is the fathers law Psal 40.8 Prov. 6.23 which brings us to Christ And he comes with twenty men 2 Sam. 3.20 the Commandements in the Letter and in the Spirit 3. There is no discharge from the spiritual warfare every one who is listed in the Army of Israel must be twenty years old and upward or above So old he must be but not only so old but above How much above The Scripture no where limits no where sets any period or end to the Christian souldiers duty and service But more of this anon 4. The Lords Souldier must come out of Egypt Otherwise how can he be said to be redeemed out of Egypt How can he obtain any benefit of his redemption A price indeed is paid for redemption but it profits not them who continue in their slavery but those who come forth of it and serve their Redeemer in his wars For being redeemed out of the hands of our enemies we ought to serve him without fear in holiness and righteousness before him all the dayes of our life Luke 1.74 75. For what is it to Come what else but to believe so one explains the other John 6.35 Howbeit this belief is not that Christ hath come out of Egypt for us not that we should believe this and still continue in Egypt The people believed the Lord and his servant Moses Exod. 14.31 but the people themselves came out of Egypt and so must we To believe is expressed by coming and to be coming is to be yielding pliable and obedient 5. Here is a great difference between the outward and inward souldiery Old age as of sixty years exempts men from going to war and some of the Jews have so limited the time but without warrant of Scripture For hereby was figured the Christian warfare from which no man can be discharged no man can be relieved Paul the aged was also a servant and souldier of Jesus Christ Nor can
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 â—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
of those evil times For if we look impartially upon the present evil averse and perverse state of things we will report that in the general which our Lord spake in a more particular case Things are not so as they were in the beginning For when the man is depraved that Vinculum universi that bond and tye of the universe that compendium creaturarum that sum and breviary of all the creatures that binding cord which makes the harmony between heaven and earth when that 's loose and broken it cannot be but all must full asunder into discord disorder and confusion Here then is work for Moses the Drawer as his name signifies Here is work for Elias the Tisbite the Tâ—rnor as that name sounds Elias must rectifie the depravation of all things John Baptist whom our Lord called Elias began this work as much as befitted his dispensation as the Prodromus or forerunner of Christ in the flesh The other Elias was to return and restore all things He was to rectifie the worship of God to act the part of old Elias over again And since John Baptist could not wash away Baal his Priests the later Elias must fire them out of Israel Baals Priests offer their sacrifices without fire and teach that the sin must remain unconsumed and that its impossible it should be consumed in this world Elias prayes for fire from heaven even the holy Spirit of God which is as fire and that consumes the sacrifice upon the altar of Christs patience even the body of sin that is to be destroyed Yea it licks up the water all the transitory delights and pleasures in sin It consumes the stones the hardness of the heart and the dust the knowing knowledge which is the Serpents food Esay 65.25 1 Cor. 8.1 This Elias must destroy the painted Jezabel which puts Naboth to death by the authority of Ahab And does not Jezabel yet act the same part Revel 2.22 that earthly lying spirit of the false righteousness in the mouth of the false Prophets which by the power and authority of Kings Princes and Governours by the secular power in all ages and in this last part of time puts Naboth to death by false witnesses For what is Naboth but the true Prophesie as the word signifieth And thus at this day the false Priests of Jezebel by their false testimonies suppress the true Prophets of God who have the testimony of Jesus which is the spirit of prophesie Revel 19.10 This therefore is Elia's work to discover Jezebel the false prophets adorn'd with false holiness and to anoint Jehu a type of Christ who was is and is to come and shall cause her to be troden under foot of his army as the old Jezebel was And as Elias must rectifie the worship of God so must he set in order the man toward his neighbour He must turn the heart of the fathers to the children and the children to their fathers He shall put an end to all differences between the spiritual fathers and their children and the spirits of the later Prophets shall be subject to the former Prophets Cum Elias venerit solvet nodos When Elias comes he shall untye all knots resolve all doubts In a word he shall bring back the whole man unto his God He shall restore the natural man to his right and the heavenly man to his He shall recover all Edom to the house of Israel Obad. v. 21. And great reason there is 1. The honour of the God of Order His Wisdom Justice Power and Goodness herein is eminently seen How much more when all what ever is amiss is rectified and brought to right again 2. It is the office of Elias the Tisbite so to do Mal. 4.5 LXX And why should we doubt or despair but such a time there will be when all things which are now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turn'd upside down all out of order all confounded shall be restored and brought to right again have all the Beasts had their reigns and shall not God have his shall not his kingdom come unless we pray in vain unless we pray without faith and hope Have we not a promise that there shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times of refreshing Acts 3.19 Were this mans work no doubt might be made of it but the whole is wrought by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is nothing of man in him It s the work of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God the strong God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipse God himself as Galatinus and Scaliger render that last word And therefore well may Moses pray in faith and we with him that the Lord would return and reduce the ten thousands thousands of Israel and bring them to their first estate 2. As the Lord returns the ten thousands thousands of Israel one to other so likewise unto himself So the Prophet I will gather the remnant of my flock out of all countries whither I have driven them and will bring them again to their selves their rest in the divine nature Jer. 23.3 Which promise another Prophet expresseth thus I will have mercy upon Jacob and will yet choose Israel and set them in their own land where is that it followes And the people shall take them and bring them to their place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 14. v. 1 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 place is one of the names of God in whom all things subsist and have their being and the house of Israel shall inherit them upon the Lords land Esay 14.1 2. When the Lord hath caused his people to return one to other and to himself he gratiously returns unto them and resides with them So the Chald Parapheast interprets this part of Moses's prayer Return O Lord with thy glory dwell in the midst of the ten thousands thousands of Israel Hitherto I have endeavoured to prove my two exceptions against the translation of Moses prayer We have authority also of other Churches The Tigurin Bible and Vatablus Pagnin Munster and Tremellius fat down at the right hand of as also Piscator have before thy face and that for good reason as I have shewen As for the later the most Translators diminish the number in the Hebrew text only Pagnin the Spanish Bible and Ainsworth retain and express it O Israel now arise and take your journey the clowd of the Lords protection is over thee and the Ark of the Lords strength is risen up and scatters thine enemies and puts them to flight before his face Ten thousands thousands of Israel have journeyed in the same way of the Lord before thee Wherefore having so great a clowd of witnesses lying about us laying aside every weight Hebr. 12. v. 1 2. and the sin that doth so easily beset us in every circumstance let us run the race of patience lying before us looking to Jesus the Author or Leader and finisher of our faith the Ark of Gods strength who
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
So his will is that we love one another as he hath loved us and the like is to be understood of other duties 7. Hence it appears that the will of God revealed unto men is a rule of their life and is not only positive as that whose goodness depends only upon the authority of God and therefore good only because God commands it as the ceremonial law is therefore holy because it is commanded of the most holy God But the law of God to be fulfilled by us is therefore commanded by God because it is in it self and in its own nature holy just and good and such as God the Father himself practiseth Jer. 9.24 that which the Son of God fulfils after him that which the holy Angels fulfil after the Son of God Psal 103.20 Ye Angels mighty in strength who do his commandments hearkning to the voice of his word That which all believing and obedient men fulfil after God This is that righteousness which David saith is an everlasting righteousness And these are the words of God which are for ever setled in heaven Psalm 119.89 So that they who think slightly of the Commandments of God as if they were arbitrary and left to our discretion to be fulfilled or left undone they fouly deceive themselves and that in a matter of the greatest weight since God himself the Son of God all good Angels all good men have fulfilled after God what God himself hath done So that when men neglect to fulfil after the Lord and rather fulfil their own lusts they fulfil after their father the devil and his son of perdition through the spirit of errour O ye servants of the Lord who are of another of a new spirit the spirit of faith and courage let us fulfil after the Lord let us fulfil the will and word of God after him That which much hinders this important duty is a prejudice conceived against it We have been wonted unto such doctrine as mákes void the law of God as if Christ had so fulfilled the law of God for us that he fulfilled not the same in us which is contrary to his own assertion Matth. 3.15 and 5.17 20. and his Apostles Rom. 8.3 4. 2 Cor. 7.1 Col. 4.12 and many other Scriptures We conceive this fulfilling our Lords word and will a strange business and that which is every where spoken against Esay 53. v. 1. This is no other than was foretold by the Prophet who hath believed our report or our hearing or doctrine what we have heard of God and to whom is the arme of the Lord revealed The Prophet Esay 53.1 2. gives a probable reason of that unbelief in Christ the mighty Arm and power of God because he shall grow up before him as a tender plant or sprout and as a root out of a dry ground Such are the first appearances of divine power not considering that through faith Hebr. 11. v. 34. Phil. 4. v. 13. believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of weakness they have been inwardly enabled and impowered so that they are able to do all things through Christ who inwardly enableth them as the Apostle saith I am able to do all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through Christ inwardly enabling me We may observe throughout the Scripture that God and and his truth and power hath been ownd but by very few in comparison of the erroneous world yet ought not this to dishearten such as have Calebs other new spirit they ought rather to be strong in the faith and observe what Caleb saith Josh 14.8 My brethren that went up with me Jos 14. v. 8. made the heart of the people melt but I fulfilled after the Lord my God Josh 14.8 So we read that one of Davids Worthies stood his ground when the weaklings fled 2 Sam. 23.11 12. And this power and strength of God every believer ought to shew forth in himself to his generation as David prayed O God Psal 71. v. 18. forsake me not until I have shewed thine Arm to this generation thy power to every one that is to come Psal 71.18 This is the extent of our obedience the accomplishment of the whole will of God and therefore it s required that it be fulfilled if it be not its empty and made void Beside the Lord himself fulfils his whole will and that is it which we must fulfil after him even to jots and tittles Unless it so be I know not how our Lord will be understood to reason with his Disciples and us Matth. 5.17 18 19. where our Lord having said that he came to fulfil and that not one jot or tittle should pass from the law till all be fulfilled he thence infers whosoever therefore shall break one of these least Commandments and shall teach men so he shall be called least in the kingdom of heaven Wherefore lest we mistake there is full as much obedience required of us under the Gospel as was required of those who lived in the time of the law if not more also And well may such exactness be required of us since there is more divine light strength and power vouchsafed unto us under the Gospel then was to them under the law Yea and the example of the Son of God in our flesh evidently proves that the same life of Christ may be manifested also in our mortal flesh 2 Cor. 4.10 11. But not by our own power O no 1. Trust not in our own strength It s said of all these Spies Numb 13.3 All these were men that is valiant men Numb 13. v. 3. as the Jewes understand that phrase in it self All those who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are men in some estimation saith Rabbi Salomon Their strength and valour is here intimated to be no other then impotency and weaknesse when it rests in it self Great men they were and wise and mighty and rich being the Heads and Governours of the people But thus saith the Lord let not the wise man glory in his wisdom nor let the mighty man glory in his might let not the rich man glory in his riches but let him that glorieth glory in this that he understandeth and knoweth that I am the Lord who exercise loving kindness judgement and righteousness in the earth for in these things I delight saith the Lord Jer. 9.23 24. 2. Trust in the Lord. So David puts both together trust in the Lord and do good We finde very often Jehoshua and Caleb joyn'd together and not without good reason Jehoshua is a divine compound of the great Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord the Saviour And although he were before called Jehoshua Exod. 17.9 by anticipation yet Moses first named him Jehoshua the Lord the Saviour in order to this expedition of searching the land and bringing word back again Numb 13.16 Jehoshua therefore was with Caleb the Lord the Saviour was with the hearty and couragious man and he enables
hand shall teach thee terrible things So the Tigurin Bible the French Italian and Spanish Bibles also Piscator and two of our old English translations have Ride upon the word of truth c. Thus we finde him riding on a white Horse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conquering and that he may conquer Revel 6. v. 2. Thus one victory armes him for another untill he conquer all our enemies He hath his bow even the zeal of the spirit for the salvation of men and his sharp arrowes Thine arrowes are sharpe the people fall under thee in the heart of the Kings enemies Even such are they who oppose him and his worke in their owne soules to their own salvation It is good counsell which the prophet gives us and let us all follow it Hos 6.1 Come and let us returne unto the Lord for he hath torn us and he will heal us he hath smitten us and he will bind us up 4. He shall destroy all the children of Sheth These words contain the Messiahs subduing of all his enemies Wherein we must inquire who are these children of Sheth and how we are to understand that the Lord shall destroy them As for the former of these OUr Translators persist in rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sons by Children as what is every where the Sons of Israel they render Children of Israel So here the Sons of Sheth they turn the Children of Sheth The truth is the old English Translators together with the French High and Low Dutch left them no better Copy to follow onely Ainsworth and one more English the Spanish and Italian and the Greek and all the Latin Translations have Sons of Sheth By the Sons of Sheth we must understand the Sons of Adam that is all the world all mankind so Vatablus so the Glosse of the French Bible For all man-kinde descended from Noah after the floud and consequently from Sheth for all Caines posteritie perished in the floud All the Sons of Sheth therefore are all men So the Cald Parah 2. What they render to destroy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Wall and is here of contrarie signification as to un-wall so Airsworth turns it Vastabit he shall lay wast so Hierom. Tyndal hath undermine Coverdale over-come Others otherwise but almost all come to this sense That Christ shall destroy all the Children of Sheth that is all mankind This sense hath been judged very inconvenient first in regard of all men because Christ himself saith That the Son of man is not come to destroymens lives but to save Luk. 9.56 Secondly And more specially in repect of his Church which shall never cease according to our Lords reasoning Thus saith the Lord that giveth the Sun for a light by day and the ordinances of the Moon and of the Stars for a light by night c. If these ordinances depart from before me saith the Lord then the seed of Israel shall also cease from being a nation before me for ever Thus saith the Lord If heaven above can be measured and the foundations of the earth searched out beneath I will also cast off all the seed of Israel for all that they have done saith the Lord. Upon such impossibilities in nature the Lord puts the destruction of his Church and people Amos 9. v. 8. Jer. 31.35 36 37. And Amos 9.8 he shewes who they are whom he will destroy Behold the eyes of the Lord are upon the sinful kingdom or rather on the kingdom of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regnum peccati upon the kingdom of sin to destroy it from off the face of the earth notwithstanding I will not utterly destroy the house of Jacob saith the Lord. Yea as for Sheth himself and his holy seed he was that great Patriarch and Father of the Church before the flood a man so eminently holy that he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a God among men saith Theodoret and his sons imitating their holy father are called the sons of God saith Chrysostom Gen. 6.2 And will the Lord destroy these or the genuin off-spring of these Mark Abrahams reasoning which the Lord consents unto Gen. 18.23.25 Wilt thou also destroy the righteous with the wicked That be far from thee from doing according to this thing that thou shouldest slay the righteous with the wicked and that the righteous should be as the wicked Gen. 18. v. 25. That be far from thee Shall not the Judge of all the Earth do judgement For the avoiding of this great inconvenience some have â—ound out another meaning of these words either understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheth appellatively or finding out another meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. By understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellatively and so it signifies those who are behinde or the hinder parts 1. Those who are behinde And so Balaam when he spake this prophesie he turned his face toward the wilderness that is toward Israel ver 1 2. And so the Moabites the Ammonites the Midianites and all the people of the East shall be understood by those behinde So Jeremy calls such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hindermost of the nations Jer. 50.12 And so it was true of these whom Israel the people of the Messiah in their times overcame Or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they understand such as besieged the people of Israel according to Psal 3. v. 6. Psal 3. v. 19. I will not be afraid of ten thousands of people who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have beset me round about So that what we have the sons of Sheth should be Filii obsidionis the sons of siege or such as lay siege unto Gods people Or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they understand the hinder parts as Jehoshuah commands the people to pursue their enemies Jos 10. v. 19. and to cut off the hindmost of them Josh 10.19 Decandetis i. e. caudam decidatis to cut off their tayles so Esay 9.14 15. and 20.4 The King of Assyria shall lead away the Egyptians prisoners and the Ethiopians captives yong and old Discoopertos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natibus where we have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellatively understood 2. They have found out other meanings of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Suidas Praedabitur pabulabitur he shall forrage plunder and lay waste but this upon the matter is all one with the former The Chald. Paraphrast hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominabitur he shall rule and the Samaritan version hath Exaltabit he shall exalt 1. Hence we may take notice how the Spirit of God in Scripture amuseth men and intangleth and perplexeth all their understandings insomuch as although they have the written word of God before them and the knowledge of Tongues and Arts and search and labour and toyl and do 〈◊〉 〈◊〉 〈◊〉 〈◊〉
condemning what is blameworthy of them a sifting and winnowing our hearts as the Prophet exhorts Zephaniah 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inquirite in vos ipsos scrutamini let every one of you search Inter scruta among the trash and trumpery of his sinful conversation Under thy pride thine envie thy wrath thy covetousness thy gluttony thy drunkenness thy lasciviousness lies the chast sober temperate bountiful patient meek loving humble Christ of God troden under foot in the street He it is who is made flesh and desires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take up his Tent to keep his Feast of Tabernacles with us John 1. v. 14. John 1.14 Canst thou darest thou own believe on hope in love cleave unto such a Christ canst thou honour him joyn thy self unto him Unto him is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our restraint our retention unto him we are to be adjoyned and to become of one spirit with him Unto him we are to be conformed in his humiliation and abasement that we may be made like unto him in his glory and exaltation The reason of this collection and retention of the Church of God in union may be referred to the Author of it whose wisdom and goodness as it appears in the history so much more in the mystery of it The story minded Israel according to the flesh of their bodily thraldom in and deliverance out of Egypt their great poverty and want of all things and their plenty and abundance The Mystery imports the precious redemption of their souls out of their spiritual slavery under the spiritual Pharaoh How miserable poor and naked they were but now abounded with all spiritual riches houses full of all good things that is the holy Spirit of God Matth. 7.11 with Luke 11.13 For by this eighth day was signified the holy Spirit of God Our Lord himself declares thus much John 7. Where ver 2. ye read that it was the feast of Tabernacles When our Lord went up to Jerusalem ver 10. On the last day the great day of that Feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus stood and cryed saying If any man thirst let him come unto me and drink He that believeth on me as the Scripture hath said out of his belly shall flow rivers of living water But this spake he of the Spirit which the believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on him John 7. v. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should afterward receive John 7.37 38 39. In order to the receiving of this Spirit the Lord Jesus commands their restraint in expectation of it Luke 24.49 Behold I send the promise of my Father upon you but tarry ye in the City Jerusalem Judg. 6. v. 34. till ye be indued or clothed with power from on high For so we read Judges 6.34 that the Spirit of the Lord clothed Gideon The word they render tarry is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sit ye which notes that quiet posture of their minde Anima quiet a anima prudens wherein they were to receive the Spirit of God And accordingly we finde them in such a posture and disposition of minde Acts 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 2. v. 1.3 They were all unanimous at or in one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it sat upon every one of them and they were all filled with the holy Ghost S. John puts both together the Spirit and the day of the Spirit I was or I was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Arias Montanus or I became in the Spirit in the Lords day where he explaines one by the other by apposition for so we understand that Lords day which is so often mentioned in the Prophets and called the day of the Lord. In that day he was wherein there was no night nor need of a Candle neither light of the Sun Rev. 22. v. 5. for the Lord God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall enlighten them Revel 22.5 Hence we perceive good reason why the Lord laid a restraint upon them to tarry at Jerusalem It was the day of the Spirit the eighth day there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a restraint Hence we learn that as in the letter and outwardly so inwardly and in the Spirit there is a difference of dayes It is the Wisemans question Why doth a day excel a day and all the light of the day of the year is of the Sun So the words are read in the Greek Ecclus 33.7 He answers his question Ecclus 33. v. 7. 13 By the knowledge of the Lord they were distinguished and he altered seasons and feasts Some of them he hath made high dayes and some of them he hath made high and sanctified and some of them he hath put for the number of dayes And the Wiseman shews there is like reason for the difference among men All men saith he are from the ground and Adam was created from the earth In multitude of knowledge the Lord hath divided them and made their wayes diverse some of them he hath blessed and exalted and some of them he hath sanctified and set them near himself But some of them hath he cursed and brought low and turnd them out of their standings As the Potters clay is in his hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all his wayes are which words are left out in our Translation according to his pleasure so man is in the hand of him who made him to render unto them according to his judgement Let them take notice of this who confound all differences of dayes and differences of men how point blank they oppose the express testimony of the Wiseman here I know there is a time when some strong men may esteem every day alike Rom. 14.5 But I am well assured that many of those who plead for a parity of dayes and persons are not yet grown up to that spiritual age But let them take notice that there is no time in all the Scripture set wherein it s said that all persons shall be equal Which is the main thing they contend for upon no ground Yea that which they suppose their principal ground is a main argument against their parity Mat. 23. v. 8.10 Our Lord saith to his Disciples Matth. 23. Be not ye called Rabbi for one is your Master the Christ and all ye are brethren And ver 10. Be not ye called Masters for one is your Master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Christ But the greater or greatest of you shall be your Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Its evident from the context that our Lord endeavours to render his Disciples like unto himself As therefore he did not exercise Mastership over his Disciples as the Jews Rabbins did over the people so neither would he that his Disciples should one over another because they were brethren which brotherhood yet inferred not a parity among them no more then our being the brethren of Christ Hebr. 2.11 renders us equal to him who is the first-born of many brethren Rom. 8.29 But
world that light of faith which precedes in our regress and return unto our God Deus lumen perfecit operibus suis 2. There follows Discrimen honestorum turpium that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Firmament dividing between those waters above and those waters beneath even that spirit of faith discerning whereby we know how to refuse the evil and choose the good to sever the spiritual and heavenly love from the carnal and earthly other wise the former as experience often proves would easily degenerate into the later Col. 2. v. 5. unless there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.5 A Firmament of faith and divine and spiritual wisdom to put difference between them 3. Thirdly there is a separation of the waters from the earth when the natural and sensual passions are gathered together and made subject to divine reason Then the minde free from sensual delights and other perturbations as the earth dryed from the waters must bring forth the Plants of Gods planting 4. Because the light must not be hid and put under a Bushel but on a Candlestick that may give light to all and shine before men two great lights the Sun to rule the day even the great light by which we see God the light In lumine tuo videbimus lucem and the less light to rule the night even humane wisdom to guide us in the affairs of this life which is but as the night in regard of the day light of Heaven The Stars are examples of the holy ones they who turn many to righteousness who shine as the Stars Dan. 12. to whom the children of Abraham are compared Gen. 1 5. 5. Moving creatures the motions and inspirations of Gods Spirit The gifts and graces of the holy Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charismata So one of the most ancient and pious Fathers understood that word By these we take the wings of a Dove and we flye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the face of the firmament by contemplation and elevation of the minde above all earthly things By these our soul escapes as a Bird out of the snare of the Fowler 6. Then the earth brings forth the living souls even such as live unto God and are conformed unto him with whom God is so delighted that he approves it is good and cooperates with us saying Let us make Man after our image even male and female the female the thoughts 2 Cor. 11. which receive the seed of God A facie tua concepimus Domine peperimus spiritum salutis the male when he works according to grace received Thus the man being perfected is fruitful and multiplies and brings forth fruit and fills the earth even the earthly man with the gifts of Gods grace so that the heart and the flesh rejoyce in the living God Thus he brings under the earth and subdues it and all the beasts Thus the man after his six dayes egress returns and comes to the seventh and so both meet in the Sabbath the true rest Esay 64.5 Thou meetest him that rejoyceth and worketh righteousness that remembers thee in thy wayes Behold the glorious patern propounded to our imitation even God himself God goes out of himself by six dayes or degrees and rests in the seventh and man goes out of himself by six dayes and he also rests in the seventh But whereas there are two things in rest considerable rest from something and rest in something this is the first rest even rest with Christ according to the flesh being armed with the same minde and dying to him The second rest is in Christ according to the Spirit even in the eighth day when we return again into God as our Lord saith John 16.28 I come forth from the Father and am come into the world again I leave the world and go to my Father For we are also come forth from the same Father Luke 3. ult Acts 17. into this troublesome world that we may return by the like six dayes and then finde our rest in God Blessed are the dead who die in the Lord even so saith the Spirit that they rest from their labours in Christ to whom they live who are dead unto the world and then arise with Christ unto a better life even the resurrection and the life of the eighth day I am come that they might have life and have it in more abundance 2. Hitherto we have considered these seven dayes preceding the eighth with reference to Gods creation and according to their mysterie let us now consider them more plainly and in reference to our duty And so we read of six legal dayes or lights of the Law which must fit and prepare us and lead us unto the seventh and eighth day I read them in a very pious Author who is called Hiel and stiled by Arias Montanus who himself was a great light of his age Christianae veritatis viventis testis cui nomen ipsa Christi virtus veritas Hiel indidit a witness of the Christian living truth to whom the power and truth of Christ gave the name Hiel The first six lights he names in this order 1. The Light 2. The Hearing 3. The Understanding 4. Confession 5. Obediencè 6. Delight and Pleasure in the law of God Which we may illustrate thus We have the two former Prov. 20.12 The seeming eye and the hearing ear the Lord hath made them both Leah is labour which brings forth Reuben the son of light and Simeon the hearing in the humanity Out of the mouth of the Lord comes understanding Prov. 2.6 or wisdom which is to fear the Lord and to depart from evil Job 28.28 Then follows confession of sin which we now forsake and finde mercy whence we take courage to be obedient unto righteousness Rom. 6.16 So that by frequency of obedient actions we attain to delight in the law of God according to the inward man Rom. 7.22 This is that they call a good will which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vigil Eve or preparation for the Sabbath day or rest from sin which is the dawning of the eighth day when the day-Star ariseth in our hearts 2 Pet. 1.19 O ye free-born Israelites Who desire the appearing of the last day the great day of the feast of Tabernacles let us finish our six dayes works and keep the seventh a holy Sabbath a restraint a rest from all our sins 2 Pet. 3. v. 11.12.18 and hasten the coming or presence of the eighth day the day of God in all holy conversations and godlinesses So shall the Day-Star arise in our hearts and the Son of God will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take up his Tabernacle with us To him be glory both now and to the day of eternity 2 Pet. 3.18 Deuteronomy These be the words which Moses spake unto all Israel on this side Jordan Deut. 1. ver 1 2. in the Wilderness in the Plain over against the Red Sea between Paran and Toph l and Laban and Hazeroth
their parents They are a part of them and therefore they fear all evil that may befal them as incident unto themselves 2. Of children the males commonly take up most of their parents affections Your sons because these carry their fathers name and propagate it unto posterity These build up their fathers house and family whence they have their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to build 3. Of children and males the little ones and of little ones the least takes up most of their parents cares the word is here in the singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parvulus your little one which is here rendred little ones So careful was Jacob for Joseph the yongest and afterward for little Benjamin 4. See from hence what is our Primitive estate the state of innocency the not knowing of good and evil otherwise then God knowes it the good as to love it and do it the evil as to hate it and avoid it Thus not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man is made So Solomon saith that God made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man upright and its evident it must be understood of man in general for it followes But they have found out many inventions Eccles 7.29 Yea how can man be said to be fallen man unless we first have stood 5. Take notice hence what is the fallen mans estate The knowledge of good and evil The knowledge of the good and holding it captive under the evil the disobedient knowledge of what is holy just and good The knowledge of the evil the obeying unrighteousness Rom. 2.8 6. Observe what good education of children there was among the people of God and that under evil parents All under twenty years are here called little ones and they retained their innocency so that they had not known good and evil Such a little one was Saul in the beginning of his reign innocent as a childe of one year old 1 Sam. 13.1 as the Paraphrast improves the Hebraism and the Lord tels Samuel and he saith to Saul when thou wert little in thine own eyes c. 1 Sam. 15.17 If evil fathers love their children care for them procure good for them how much more shall your heavenly Father give good things Matth. 7.11 Yea his holy Spirit Luke 11.13 unto his children who ask it of him 2. The Lord saith your little ones which ye said should be a prey and your sons which in that day had not known good and evil they shall go in thither and unto them will I give it and they shall possess it These words contain the Lords frustration and disappointment of the unbelieving and rebellious fathers fears and cares touching their little ones for whom their heavenly Father provides better The sins of evil parents shall not prejudice or hurt their children as to their entrance into the heavenly countrey Note hence the qualification of those who shall enter into the holy land even the little ones even they who have not known the good and the evil Such little ones not knowing good and evil we have been innocent simple without malice humble and obedient 1 Cor. 14.20 But when we grow up from this childehood we lose our innocency become subtil crafty malicious prowd disobedient and so we are excluded out of the holy land for none such inherit it 1 Cor. 6.9 10. The holy Spirit could as well have expressed it self in the plural and it had been more proper to this place had it intended only a literal meaning of these words Our Lord saith that our little one and our sons shall go in c. There is one in us and he a little one whom we know not Joh. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humble and lowly and little in his own eyes and the Teacher of littleness Matth. 11. whom we have esteemed stricken smitten of God and afflicted Esay 53. even exposed as a prey to the roaring Lion and such as are the sons born of the everlasting Father For what one man is he who shall chase a thousand Josh 23.10 Who when he ariseth scatters all his enemies Psal 68.1 He is the guide and Captain of all his little ones who know not good and evil This is that one who obtaines the prize and all his little ones through him 1 Cor. 9.24 Let us strive to enter into the promised land It s the same exhortation in the type and figure which our Lord Jesus gives to his Disciples under another metaphore when he exhorts us to strive to enter in at the strait gate We are estrang'd from the womb and turnd backward full and swollen big with the knowledge of good and evil 1 Cor. 8.1 2. And so we proceed and flatter our selves in our knowing knowledge and thereby justifie our selves when all this while we are more and more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alien'd from the life of God while we think our selves neer unto it yea partakers of it Thus the Cynic wittily reproved the Stoicks whom they laughed at because he walked backward in their School Ye jeer me saith he but think your selves wise who go backward in your life A tart retorsion and a true one And therefore there is a necessity of rav'ling all our partial work Our Lord assures us of this Matth. 18 v. 3. Matth. 18.3 Verily I say unto you except ye be converted or turn'd about and become as little children ye shall by no means enter into the kingdom of heaven Wherefore let us pray to the Lord that he will set that little one in the midst of us that we may be renewed in the spirit of our minde that we may put on the new man who is renewed in knowledge according to the image of him that created him that so we may become fools in this world that we may be wise that we may become little ones like that little one that we may know the good and the evil as God knowes it That we may so run so strive that we may obtain That we may enter into the holy land and receive the kingdom of heaven as little ones through the little one the heir of the kingdom Jesus Christ our Lord. NOHMATOMAXI'A OR The Conflict with Evil Thoughts SERMON XII Deuteronomie 2. ver 24. Rise ye up take your journey and pass over the river Arnon Behold I have given into thy hand Sihon the Amorite King of Heshbon and his land Begin to possess it and contend with him in battle THese words are part of a Military Oration whereby the Lord of hosts exhorts and stirs up Israel to engage themselves in war against Sihon King of Heshbon and thereto he encourageth them by a free gift of him and his land into their power Wherein we have 1. A forcible cohortation adhortation or manifold exhortation 2. A powerful inducement and motive perswading thereunto The exhortation is 1. Preparatory to the war Rise ye
of God and friends have communionem consiliorum voluntatum communion of counsels and wills And therefore David hates vain thoughts Psal 119.113 2. Entertain good thoughts and highly esteem them they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent of God unto thee Thou canst not think any thing of thy self as of thy self thy sufficiency is of God So David esteemed his good thoughts How pretious are thy thoughts unto me O God! How great is the sum of them Or Psal 139. v. 17. how strong are the heads of them There are leading good thoughts which if they be followed will prove exceeding strong Such was that of David Psal 119.59 I thought on my wayes and what came of it and I turnd my feet unto thy testimonies I made haste and delayed not to keep thy Commandements The Apostle knew full well how powerful good leading thoughts are Phil. 4.8 Having reckoned up things true honest just pure lovely of good report what ever vertue what ever praise think saith he on these things and then The God of peace shall be with you These are able to cope with Sihon King of Heshbon both in strength and number for so it followes if I number them they are more then the sand More and more mighty were they with David when all nations compassed him about yet so strong was he that in the Name of his God he doubted not but he should cut them off Psal 118.10 11 12. But when did all Nations compass David about The Psalm how ever some understand of David in the history yet it cannot be made good of him but of Christ the spiritual David and his Church as it is plain by evident proof v. 20. 26. And most true it is that all Nations have compassed him about Yea swarms of temptations from evil thoughts as of Bees have compassed him about for he was tempted in all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 4. v. 15. according to similitude without sin Hebr. 4.15 And in that he hath suffered being tempted he is able to succour those who are tempted Hebr. 2.18 And therefore he being the minister of circumcision for the truth of God even the true circumcision of the heart Rom. 15.8 He cuts off all the vain sinful thoughts Psal 118. v. 10 11 12. from the heart and so circumciseth it And thence it is that Psal 118.10 11 12. he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will circumcise them so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies and it s thrice there used importing the circumcision 1. Of the Father in the place named Rom. 15.8 2. Of the Son Col. 2.11 3. Of the Spirit Rom. 2.29 Phil. 3.3 And accordingly he circumciseth his Church under all these dispensations What though the Gyants the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth-born thoughts arise against thee Are any are all of them too mighty for thy God to overcome Retyre unto thine own heart and to thy God there and to his pretious thoughts When the heart is let loose and the thoughts not kept at home thousands of wicked imaginations break in and fill the soul and indispose it towards God and weaken it and disable it for resistance of the spiritual enemy Nunquam tam bene quis exit quin sit intùs manere melius Never does any go abroad but it s much better to stay at home The mighty God is the good mans dwelling place Psal 90.1 Through him the Zamzummim the wicked thoughts are subdued and brought under the obedience of Jesus Christ Deut. 2.20 21. 2 Cor. 10.5 3. Let us put on the whole armour of God that we may be able to stand against the wile of the Devil For we wrestle not onely against flesh and blood carnal thoughts only which are as Flesh-Flyes but also against the spiritualities of wickedness Ephes 6.11 12. Wherefore let us gird about our loynes with truth The loynes are the seat of lust both inherent and acquisit The beast he stirs up evil affections there Job 40.16 His strength is in his loynes and his force is in the Navel of his belly The Apostles counsel is therefore to gird up the loynes of our minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our reason or discursive faculty 1 Pet. 1.13 There 's great danger to be foyld at the weapon While Eve a figure of the thoughts 2 Cor. 11.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not mindes but thoughts and acts of the minde adventured without this girdle 2 Cor. 11. v. 3. to reason with the Serpent she was conquered And while Eves children are un-girt in their thoughts while they do ad morem discincti vivore Nattae live without regard had to their thoughts Sihon soon prevailes over them The brest-plate of righteousness Lights and perfections were in Aarons brest-plate and they are required in all those who are made Priests unto God to be so armed Levit. 8.8 Ephes 6. v. 14. and having your feet shod shooing your feet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the preparation of the Gospel of peace or with the confirmation and establishment Thou walkest in the midst of snares Ecclus 9.13 Briars and Thorns are with thee Ezech. 2.6 while we have to do with Sihon and his Heshbonites evil thoughts spirits and men we had need to be well shod Not so when we converse with good thoughts good spirits and good men When Moses came with his feet shod towards the Mount of God Exod. 3. v. 5. Josh 5. v. 15. the Lord bad him put off his shooes Exod. 3.5 So said the Angel to Jehoshuah And there is the same reason alleaged to both because the place was holiness No Briars no Thorns there there 's no need of fencing and arming our selves unless against thoughts and words and men of Belial 2 Sam. 23.6 7. Adde to these arms the shield of faith the helmet of salvation and the sword of the Spirit which is the Word of God praying with all prayer and supplication at all times or in every season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every opportunity yea in season and out of season continually in the Spirit and watching thereunto with all perseverance and supplication for all Saints This part of the spiritual armour is not fixt to any part of the body as others are for herewith the whole armour of God is knit together Thus being armed with the weapons of our warfare mighty through God for the pulling down of strong holds 2 Cor. 10. v. 5. casting down reasonings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and every height or high thing exalted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the knowledge of God and captiving every thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the obedience of Christ 2 Cor. 10.5 So will the Lord of hosts give Sihon and Heshbon into our hand and power and tread Satan under our feet shortly For this end The grace of our Lord Jesus Christ be with you Amen Rom. 16.20 What nation is there so great that hath God so nigh unto them
joyn'd and continued unto him as one with him 1 Cor. 6.17 He that is joyned unto the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agglutinatus glued as it were and intimately united unto the Lord he is one spirit the Syriac adds with him And therefore it must needs be irksom and painful to part from him as a bone dis-joynted and parted from its bone so the word in Jer. 6.8 signifies as the Translators acknowledge in the margent and it is so used Gen. 32.24 And indeed it most concerns us and in all reason we should be most sensible of it when our soul is dislocated and out of joynt and so it is when the Lord departs from it because we have first departed from him And therefore he complains Ezech. 6.9 I am broken with your whorish heart that hath departed from me And therefore the Lord out of his great love seems sensible of such paines as accompany dis-joynting or wounding or breaking of the body part from part Wherefore the Lord out of intense love exhorts us Be instructed or corrected or instruct thy self O Jerusalem Ne avellatur anima mea so Arias Montanus turns it lest my soul be violently pluckt away from thee as unwilling yet forced by thee to depart from thee And what will come of it lest I make thee as a Desart a wasted desolate land not inhabited These words must not depart from thy heart all the dayes of thy life Thou hast no warrant to neglect the heeding of thy self or keeping of thy soul no not one day of thy life The reason is 1. Our God is the God of all our times all our dayes 2. His words are the words of this life Acts 5.20 Be exhorted O Israel only to take heed to thy self and keep thy soul diligently lest thou forget the words which thine eyes have seen and lest they depart from thy heart all the dayes of thy life Solomon having exhorted his son or disciple to heed his words and give attention to his sayings Prov. 4.20 well knowing the common guise of hearers to let what they hear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slip or drop like water thorow a riven dish as that word properly signifies Hebr. 2.1 he adviseth his son to beware lest the wicked cause these words to depart from his eyes For so the word is in Hiphil and requires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood out of the verse before Prov. 4. v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne recedere faciant let not the wicked cause them to depart from thine eyes but that he keep them in his heart as an hidden treasure laid up in the midst of his heart as most dear unto him This keeping of them will not be in vain for they are words of life to those who finde them v. 22. And whereas some Physical Receipt may be soveraign for the cure of some one or other disease this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Receipt or received doctrine as he calls it ver 2. of of that Chapter it s a Catholicon an universal medicine its health to all their flesh Which is literally and really true for the healing doctrine of the Word 1 Tim. 1. v. 10. as the Apostle calls it 1 Tim. 1.10 not only restraines the concupiscible from all excess and riot from all surfeting and drunkenness from all chambering and wantonness all foolish and hurtful lusts which betray the soul unto these exorbitancies but it moderates also the passions of the irafcible as anger fierceness indignation desire of revenge vain fears vain hopes Which spiritual maladies the learned Physitians in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly declare to be the causes of many bodily diseases But though the words of wisdom be attended unto though laid up in the heart yea in the midst of the heart yet unless the heart it self be well kept we are in danger to forget the words which our eyes have seen and they will depart from our heart To prevent so great an evil its needful that we learn an Art of memory a method and way to keep these words For certainly by corrupt nature we are not able to keep them Herein we must proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Somewhat that hinders must be removed and some positive helpful means used 1. As for the former I shall name some impediments of the natural memory and the removal of them with Analogy unto spiritual hindrances and removal of them also The corrupt animal spirit hurts the natural memory And many unclean spirits there are which destroy the remembrance of those words which our eyes have seen One ye read of in Mark 1. Yea Mark 5.2 there 's a whole Legion of them in one man who dwels in the tombs even in dead works He cannot be bound with the bands and fetters of the Law but he breaks them and casts them away Psal 2. Such unclean spirits ye read of who have destroyed the memory of God and his Word extreamly in these last dayes Revel 16.13 14. Jer. 23.14.27 How needful therefore is it to discern of the spirits whether they be of God or not 1 John 4. 2. The Physitians say Delirium phrenitis causat oblivionem when the reason is lost the memory is lost 'T is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the guide and rudder of the soul The Prodigal for this reason forgat his fathers house as it is evident from hence that afterward he is said to come to himself Luke 15. 3. A third hurt of the memory is said to be negotiorum moles incombrance with many businesses Mark 4.19 the cares of this world and the deceitfulness of riches and the lusts of other things choak the word And therefore the Apostle exhorts us to lay aside every weight and the sin that besets us in every circumstance Hebr. 12.1 4. That which they say helps the natural memory hurts the spiritual namely images For experience hath proved that hereby forgetfulness of God and divine things hath crept into the Church of God Hereby the antient people of God were extreamly deceived They made an Idol to help their memory of God and thereby the lost it Psal 106.19 20 21. They made a Calf in Horeb and worshipped the molten image c. Then followes they forgat God their Saviour And it is a vain impiety to set men to look Pictures and Images of God the Father Son and Spirit which draw down the thoughts from conceiving a-right of God to be a Spirit unto corporeal and sensible things 2. Come we to positive helps Certain it is Quae curamus meminimus Those things which we take heed unto and take care of those even when we are old we remember especially when we fasten them in our souls by meditation on them day and night Psal 1. They are wont to preserve the natural memory with certain ointments applyed to the head Such a spiritual unction we receive from the holy One 1 John 2.20 which remembers us of all that ever we
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
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
was no King in Israel every one did that which was good in his own eyes Now Elisha was dead and buried and the Moabites who abuse the Law of the Father signified by Lot the hidden Word of God they are the true Moabites the children of their father the Devil as S. Augustine interprets the Moabites Then also the Syrians ver 22. Pride and deceit and the curse of God upon the sinful soul such spiritually are the Aramites or Syrians these and all other inward enemies oppress Israel What remedy is there for this Let such a man be cast into the grave of Elisha let him be dead and buried with Christ God the Saviour He is now a man lost in the world he is become as a dead man When a man hath left his sin he is not Gen. 5.24 the sinners leave him and he them When he is dead to the sin what remaines but that he should be buried But where it is said they let him down we shall finde no such matter either in the Hebrew or Greek or Chaldee or Latin Translation The Hebrew text hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he went The LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he went The Chaldee Paraphrast hath he descended The Syriac he went into the Sepulchre So Tremelius and the Spanish translation and the Italian of Diodati Martin Luther also and two Low Dutch translations As for the Tigurin Bible that hath Devolutus he was rolled into the grave of Elisha So the French translation So likewise two of our old English translations But Coverdale thus renders the word when he was therein and the Geneva Bible turns it when he was down our last translation lets him down gently The Tigurin French and some of our old English translations tumble him down for haste But what need all this curiosity I dare not depart from the letter of the Scripture or fasten mine own sense upon it as many of these have done And indeed it is neer a contradiction to themselves For first they say They cast the man into the Sepulchre which must be in part for fear of the Moabites and then they say they let him down which must be gently and leisurely The holy Spirit of God oftentimes intends a mystery and so leaves the letter seemingly absurd Such seeming absurdities as these are lest for the honour of Gods Spirit which clears the difficulties and sets all right This man is called twice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Emphasis That man And although they go about to bury him he is never said to be through dead The words are thus to be rendred And the man went and touched the bones of Elisha First He went Secondly He touched 1. He went Here is set before us a figure of one who was dead in trespasses and sins who is now dead unto sin and buried with Christ The fallen man is not wholly destitute of all strength as I shew elsewhere Therefore the man is said here to go and touch There must be some conformity between Christ and us if we touch him The man is accessary and must be so to his own death unto sin and his own burial of all sin and iniquity It s said of this man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he went and touched the bones of Elisha The Lord requires of us not only a mortification and dying unto sin but also a burial of all sin They are two Articles of the Faith 1. That Christ was dead 2. That he was buried And so through the Spirit the sin must be put to death Rom. 8.13 and buried by holiness and love Ye have both together Psal 22.1 whose unrighteousness is forgiven the word signifies taken away and removed as dead and then whose sin is covered there 's the burial of it This is that which the Apostle teacheth us that love covers a multitude of sins yea all sins Prov. 10 12. The 2d Act of the dead man he touched the bones of Elisha 1. What bones of Elisha were these what is it to touch the bones of Elisha For it seems by this text that Elisha was very lately buried and so his bones could not yet be touched By the bones of Elisha we understand the strength of God the Saviour so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here rendred bones signifies strengths That man is said to touch into his bones when he became a member of his body of his flesh and of his bones Ephes ◠When he became flesh of his flesh that is of a tender heart of flesh to receive impressions of the Spirit and bone of his bone when he became strong and able to effectuate those impressions A vertual touching is here meant even the drawing neer unto the Lord Jesus by faith hope and love For so Hebr. 10.22 Let us draw near with a true heart and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidei fulness of faith And Hebr. 7.19 That better hope whereby we draw near unto God And love is affectus unionis that affection of union whereby we cleave unto God dwell in him 1 John 4.8 and become one spirit with him 2 Cor. 5. draw grace life and vertue from him For so he who hath the Son hath life 1 John 5.12 By this and many like examples it may appear how necessary it is that we preserve the Letter of the Scripture intire how unconvenient yea how absurd soever it seem to our carnal reason as here that a dead carkase should walk or go c. The letter may be the foundation of a spiritual meaning however happly what that is for the present we understand not And lest this Translation before us should seem so exact as many have conceived that it needs no Essay toward the amendment of it I shall propound unto the judicious Reader the Heads of many frequent mistakes which they may finde in it few of which I shall mention in the ensuing Essay Whereof some possibly will not be thought to change the sense of the Scripture but the Word only and retain the sense others pervert the sense also Examples of the former kinde are Metaphores mistaken and used one for another as when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to blot out as having reference to an Image or Picture or to a Writing it s rendred to destroy as Gen. 7.4 which is taken from building Thus Metaphores are waived and the supposed proper sense taken in lieu of them Josh 2. v. 9. as Josh 2.9 The inhabitants of the land melt from or before your faces Our Translators turnn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faint which there and often elsewhere signifies to be melted And the holy Spirit explains the metaphorical use of it Psal 22.14 Ezech. 21.7 Herein although haply the same sense may be intended yet it is not safe to vary that Metaphore which the holy Spirit intends and dictates So although to spoil in the English tongue Col. 2. v. 15. may signifie to disrobe or devest yet that will not so
hereafter Dicuntur rem habere ad quam jus habent loquendi genere etiam Juris-consultis usitato But the usual manner of speech in Scripture is not to be over-ruled by the usual speech of the Civil Lawyers For the Scripture doth not entitle Gods people in a right to an estate in reversion only but enstates them in a present and real possession of the heavenly goods Prov. 24.4 Luke 16.11 Heb. 11.26 For whereas the eternal life is the true riches they who believe have real possession of it John 3.36 and 5.24 c. and by direct consequence they who love the brethren 1 John 3.14 1 Cor. 15.19 if the posture of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only be rightly understood What reason can be rendred of this mis-translation No doubt but some there were who rendred the words so upon designe Why namely for the avoiding and preventing of that as too many esteem it execrable errour of inherent righteousness lest any man should collect from the true translation of these words that there is any righteousness any goodness any vertin in the people of God but what they have a right unto that is reserved for them in heaven till hereafter Adde unto these Prov. 16.51 The hoary head is a Crown of glory if it be found in the way of righteousness That Supplement if overthrows the text The words are Categorically true without if the conditional Supplement And the Wisemans speech is an exposition of them Honourable age is not that which standeth in length of time nor that is measured by number of years But Wisdom is the gray hair unto men and an unspotted life is old age In this way of righteousness the Crown of glory is found Wisd 4.8 0. Thus extream often they mis-translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a Discretive and render it by a Copulative and as Gal. 5.17 as I shew largely toward the end of this Book But this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this errour is so frequent in the translation of the New Testament that truly I have been weary of the observation because the examples are so many whereof some will appear in the ensuing Essay which give me too often occasion to complain This fault is not small in proportion to the Particle but indeed very great as Logicians know since the mistaking of one of these for the other changes the nature of the Axiom or Sentence and so perverts the Word of God And may be accounted to those little things whose substance is small but which have great effects James 3. That which lead them into this errour may be the difficulty of making sense of some diversity if left so However no doubt it is better to deal faithfully and truly with the Scripture and leave the difficulty as we finde it then to force the text and impose our own conjectures upon it to make it seem sense to us For there may be even in such words a good sense intended by the Spirit when yet there seems an absurdity in the Letter as hath been shewen Beside these there are many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew Greek and other Tongues many diverse yea some contrary significations contained under the same words as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Mercy and according to some unmercifulness or reproach as elsewhere so Prov. 14.34 whereof others doubt In this case Good men would wish that what is best and most fit for the Context might be put into it but what seems to the Translators for the present to be not so proper that it were put into the Margent For the Scripture was-written for several Ages several Worships some Legal some Evangelical and consequently given to several people so that what seems severe cruel yea capital in one age by a temporal and positive precept is disalowable and laid aside in another Witness Luke 9.54.55 Wherfore else did the Jews persecute Paul Yea why was it that they who killed the Christians should think they did offer God an acceptable Sacrifice John 16.1 This the Translators were aware of and accordingly they have placed some different significations in the Margent but those most-what the better because when truth is tryed by most voyces it is commonly out-voted And in that case which is very often it is rejected and cast into the Margent as less proper to the Context So that they very frequently put quid pro quo and waive what makes against their private interpretations and choose that for the Context which suits best with their own interest of opinion I shall give one or two instances of this I finde often in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disobedient rendred as all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbelieving which with some allowance possibly might sometime pass were not the former word turn'd unbelieving upon a dangerous designe For whereas they understand faith in Christ a perswasion and belief and that their sins are remitted for Christs sake that he hath done and suffered all things for them as compleatly as if they had done and suffered all in their own persons such a faith leaves nothing for them to do or suffer out of obedience as t is evident the Apostle understands such a faith as brings forth obedience and so he cals it obedience of faith Rom. 1.5 and 16.27 Such an example we meet withal John 3.36 He who believeth in the Son hath the everlasting life but he who believeth not the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he who obeyeth not Acts 14.2 But the unbelieving Iews the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the disobedient c. So Hebr. 3.18 To whom sware he that they should not enter into his rest but to them who believed not The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to them who obeyed not And there are many the like Also whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports either actively and in the middle voice effectual or working Gal. 5. v. 6. as Gal. 5.6 faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operative by love or passively and so signifies wrought this later signification must be voted into the Margent lest it should tell us that the man by conformity unto Christs sufferings should have any hand in working out his own salvation as S. Paul implyes he hath 2 Cor. 1.5 6. As the sufferings of Christ abound in us so our consolation also aboundeth by Christ And whether we be afflicted it is for your consolation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which salvation is effectual in the enduring the same sufferings which we also suffer How to make good this translation or indeed to make sense of it that salvation is effectual by enduring of the same sufferings which we also suffer I confess ingenuously I know not but I commend it to better judgements since to be effectual qualifies the efficient which here are the sufferings of Christ so that salvavation the effect of them cannot be effectual Yet must the true translation wrought be
the Clue of the Original Tongues as Pagnin and more exactly Arias Montanus have done And although some learned good men have somewhat condemned the later as if he were too curious and have affirmed that he hath in some places made the Scripture scarce to speak sense I confess the Idioms of every Language and so of the Hebrew tongue are such that they must seem harsh if expressed in another Language Yet I leave it to the due consideration of godly learned men whether less violence will not be done to the holy Text by rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and expresly though in a phrase more harsh to our English ears then to impose our own sense upon it though in a phrase and manner of speech to us more familiar and better known For albeit the expression be uncouth and strange it will be the Preachers duty business and comfort to explain it unto the people together with the spiritual meaning of it How else can he be said to teach them For many of the people are at least in their own opinion so skilful in the Letter of the Scripture that they disdain to be further taught So that one said I say not how wisely that he would not go cross the way to hear what he knew not already Is it said in vain They shall seek the Law at the mouth of the Priest Malach. 2.7 Therefore it is said of the Levites That they read in the Book of the Law of God and gave the sense Nehem. 8.8 Whence it appears that the Letter of the Scriptures and much more the spiritual meaning of it was obscure even to the Jews themselves especially after they bad been in Babylon And may we not think that the Letter of the Scripture must be yet obscure to the Christian Church which in S. Peters dayes was in Babylon 1 Pet. 5.13 And is it yet come out of Babylon When now I had sometime proceeded according to this method and digested the more material mistakes of the Translation into Arguments of plain weekly Sermons both because I wanted other time properly to be bestowed upon that Subject as also that the Amendment of the Translation might appear not Arbitrary but necessary and had applyed the several â—ffâ—yps unto life und manners Although I had for brevity sake wittingly passed by many oversights in the Translation especially in the three first Books of Moses and had scattered enough for any man to glean after me yet I perceived the Work swelled beyond my first intention And therefore considering that the further wo proceed in survey of the Scripture the Translation is the more faulty as the Hagiographa more then the Historical Scripture and the Prophets more then the Hagiographa and the Apocrypha most of all and generally the New more then the Old Testament Considering also that the Work would be very long if I should proceed thorowout the whole Scripture according to the same large measure of Application Lastly perceiving the infirmities of old age already upon me and that Ars longa vita brevis the business is long and life but short I thought meet in mine Essayes to take notice of the mis-translation of other Scriptures as well as these of the Pentateuch observed in this Volume And therefore although at first I put all Scriptures quoted promiscuously either in the Margent as in the beginning or because that was more troublesome to the Compositer in the Context afterward I placed all such Scriptures cited in the Margent against the translation of which I conceived there lay any just exception For the discovery of these mis-translations I have used the help of diverse of my friends especially Dr. Thomas Drayton Mr. William Parker and Mr. Richard Hunt who beside that hath also taken great pains in making a Table of the Sermons contained in this Book also an Index of such Scriptures as either purposely or occasionally are opened in it and also hath made a Catalogue of the more notable Errata in the whole Volume a labour much below his worth and ability The Lord in mercy be pleased to give his blessing unto these my weak Essayes and endeavours that they may tend as they are intended unto his honour and glory in the illustration of his serviceable Word and the edifying of his people in their holy fear faith and love He be pleased to stir up many far more able then I am so thorowly to furbish and sharpen the two-edged Sword of his Spirit the Word of God that it may cut down the known sin and the false righteousness the outward and inward iniquity that I and these my labours may be as nothing in comparison of such instruments as the Lord may raise up that the testimony of Jesus may be cleared and may witness of him that all the people may be gathered unto Shilo Gen. 49.10 2 Thess 2.1 and may give testimony unto the truth in Jesus even the putting off the old man and putting on the new Ephes 4.21 22. That all may be so reconciled unto God by the death of his Son and saved by his life That all may hear the voice of the Father and see his shape Phil. 2.6 and may have his Word abiding in them and receive the Son whom he hath sent and may come unto him that they may have life John 5. That the Son of God may obtain the end of his coming who is therefore come that men may have life and have it more abundantly John 10.10 in Faith Prowess Experimental knowledge Temperance Patience Godliness Brotherly love and Common love whereby an entrance may be administred unto us abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ So great grace the God of all grace vouchsafe unto us all through the same Jesus Christ our Lord Amen! GEN. 1 2. And the Spirit of God moved upon the face of the Waters EVery Scribe taught into the Kingdom of Heaven is like unto a Man an housholder who bringeth forth out of his Treasure things New and Old Matth. 13.52 The Old is the Figure the New is the Spirit saith S. Basil And the Lord Jesus maketh the Ministers of the New Testament able Ministers not of the Letter but of the Spirit Now should any Man purchase a Field yielding a plentiful Crop and well worth his money yet if he who sold him that Field should beyond his bargain and what he looked for discover unto him a rich Mine and a Treasure hidden in that Field surely he should do the purchaser no wrong Nor have the pious Ancients Jews and Christians Greek and Latin Fathers who delivered the holy Scriptures unto us done us any injury when beside the literal sense which onely some look after they shew us a spiritual meaning also especially of the Penteteuch or Five Books of Moses which Juvenal calls an hidden Book Tradidit arcano quodcunque Volumine Moses And of that hidden Volume the Book of Genesis Yea and of that Book the
tense in the Hebrew which is put for all the parts of time past Howbeit Gods resting after the Creation is not literally only to be understood but also spiritually God rested in his Son through whom he made all things And so we may read the words as now we do in our last Translation without that critical distinction of Tenses God finished his work on the seventh day that is on and in his Son by whom he made the Worlds He is the true Sabbath Gods well-beloved Son in whom he is well pleased Matth. 3.17 and 17.5 of whom the Father saith Esay 42.1 Behold my servant whom I uphold or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 innitor ei I will rest upon him so Vatablus turnes those words mine elect in whom my soul delighteth So S. August Sabbato enim significatur spiritualis requies For by the Sabbath is signified the spiritual rest-whither men are called by the Lord himself saying Come unto me all ye who labour and are heavy laden and I will give you rest Matth. 11.28 As for Gods cessation or privative Rest after the Creation our Lord Jesus denies it For when he had commanded an impotent man who had been sick thirty eight years to carry his bed on the Sabbath-day John 5.5 16. He saith to the Jewes Verse 17. My Father worketh hitherto and I work viz. works of righteousnesse which he hath alwayes wrought without beginning and shall alwayes work without end He rested on the Sabbath from making new kindes of creatures But he ceaseth not from his preservation government and ordering of those creatures which he hath made The Carpenter leaves the House and the Shipwright the vessel which he hath built and it is all one to him whether it sink or swim But the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato cals the wise Master-builder He having made the World leaves it not but governs it Yea he works hitherto even on the seventh day even on the Sabbath-day Ideò dicitur Deus requievisse quia jam creaturam nullam condebat God is said to have rested because now he made no creature saith S. Aug. that he may admonish us that we shall rest after our labours and that we should not hope for any rest unlesse we return to the similitude wherein we were made For so God rested after he had made man after his image and similitude Thus also S. Hierome in Hebraeo Habetur die Septima c. In the Hebrew its said God finished his work on the seventh day Wherefore saith he we shall straiten the Jews who glory of the Sabbaths rest because even then in the beginning the Sabbath was dissolved while God works on the Sabbath therein finishing all his works An help meet for him The Marginal reading is as before him Gen. 2. Ver. 18. which answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again Verse 20. This I prefer before that in the context both because it answers exactly to the Original and because the Woman the Church whereof the Woman here to be made was a type is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before him that is before Christ Ephes 1.4 For as Adam was a figure of him that was to come Rom. 5.14 so was Eve a type of the Church and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because she was the Mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all the living Of every Tree in the Garden thou mayest freely eat Gen. 2. Ver. 16. Doubtlesse the better translation is in the Margent as it is evident from the words immediately before The Lord God commanded the Man saying Of every Tree in the Garden eating thou shalt eat The words are a command not a permission as the context speaks them Thus also the French Bible the Spanish and Italian as also Luthers translation and the Low Dutch Yea all our Old English translations That which I beleeve moved the Translators to cast the true version into the Margent and make the words a permission not a command was their humane consideration of a seeming impossibility that the Man should eat of all the Trees in the Garden They seem not to have remembred that in Parables and Allegories many things are improper in the figure which yet are made good and proper in the truth and thing figured and signified To eat of a Tree is not proper but of the fruit of it Howbeit to eat partake of and enjoy Christ who is the Tree of Life yea the Life it self its proper Yea where it is said Revel 2.7 To him that overcometh I will give to eat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word of the wood of Life Or if it signifie a Tree rather a dry Tree then a green which is not an Hebraism but an Hellenism For whereas the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies wood and a tree hence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often signifies a tree But neither tree nor wood of the tree is properly food How then shall we eat of either We may partake of that which is signified by both viz. the Crosse patience and sufferings of Jesus Christ who is the tree of life That 's the wood that makes the bitter waters sweet Exod. 15. And Blessed is the wood by which righteousnesse cometh Wisd 14.7 Surely the true trees of the Garden whereof the Man is commanded to eat and that of all of them are the Plants of our heavenly Fathers planting every grace every vertue all the fruits of the Spirit Gal. 5.22 Love Joy Peace Long-suffering Gentlenesse Goodnesse Faith Meeknesse Temperance Unto these Nine the Vulg. Latin addes three other Modesty Continency and Chastity twelve in all and so many we read of Revel 22.1 2. A river of living water or water of life flowing from the throne of God and the Lamb that is the holy Spirit proceeding from the Father and the Son according to John 7.37 Out of his belly the heart of the believer in Christ shall flow rivers of living waters this he spake of the Spirit It followes that in the midst of the street and of either side of the river was there the tree of life which bare twelve manner of fruits c. These fruits must be exceeding plenteous there must be Gods plenty of them And so there is For as the Father hath life in himself so he hath given to the Son to have life in himself John 5.26 from whom flowes righteousness as a mighty stream Amos 5.24 to water the Paradise of God And peace like a river Esay 66.12 And joy unspeakable 1 Pet. 1.8 For the end to which the fruits of the tree of life serve unto require abundance of fruit so much as may satisfie all Nations For Christ is the desire of all Nations Hag. 2.7 And when that desire comes it is a tree of life Prov. 13.12 Which gives life to the world John 6.33 And that in more abundance John 10.10 And as the fruit must be plenteous so must the leaves
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
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
endeavour of doing well and suffer his soul to languish and sinck into an utter despondency and desperation For how can man have any hope of good when God himself despaires The Lord give us grace to discern of things that differ SERMON III. Noah's Legacy to his Sonnes Gen. 9.26 27. Noah said Blessed be the Lord God of Shem and Canaan shall be his servant God shall inlarge Japhet and be shall dwell in the Tents of Shem and Canaan shall be his servant WHat the Lord saith by the Prophet Esay Esay 45.18 That He created not the earth in vain or to be empty He formed it to be inhabited as it is true of the holy Land and of the new Earth that the Lord made it not to be empty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to be inhabited with Righteousness and righteous men So it is also true of the outward Earth the Lord made it not to be empty and void He made it to be inhabited And therefore having over-whelmed the old world with the Flood he reserved inhabitants for the Earth Noah and his sons by whom the whole Earth was to be overspred Jer. 31.27 28. Even so as after the overflowing scourge the Lord promiseth to sow the earth again with the seed of Man and the seed of Beast And as the Lord watched over the old world to pluck up and to throw down so after the Flood he watched over the new world to build and to plant To this end Noah was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he till'd the Earth and planted a Vineyard He drank of the Wine and was drunken and was uncovered within his Tent. All which was a secret intimation of a better Ephes 18. a Spiritual Noah not drunk with wine wherein is excess but filled with the spirit of love toward his children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he took up his Tent and Tabernacle in us discovered the truth in it's nakedness John 1. 2 Cor. 11. even the simplicity which is in Christ which Ham the Zelot the father of Canaan the crooked soul inclined to the Earth and earthly things perceiving declared in the streets so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and Pagnin renders in platea in the street and this he does not without derision and scoffing Naked truth is a thing too poor and despicable for a Hot-headed Zelot Shem and Japhet the genuine children of the spiritual Noah they cover their Fathers nakednesse The effect of which is my Text which contains the Blessing of Shem and Japhet Curse of Ham and Canaan In both which we have these particular divine truths 1. The Lord is the God of Shem. 2. Noah said Blessed be the Lord God of Shem. 3. Canaan shall be their Servant 4. The Lord will enlarge or perswade Japhet 5. Japhet shall dwell in the Tents of Shem. 6. Canaan shall be their Servant I. The Lord is the God of Shem. Herein let us inquire 1. Who Shem is 2. What 's here meant by Jehovah or Lord. Elohim or God 3. What is it to be a God of one as here Jehovah is said to be the God of Shem. 1. Who Shem was The son of Noah but whether the eldest the second or the third son it 's questioned by some because when ever the three brothers are named Shem hath precedency and is named alwayes first but that 's no good reason why he should be the eldest as I shall shew anon It is doubtful indeed in the Hebrew Text But if we compare the age of Shem Gen. 11.10 with the age of Noah when he began to beget his children Gen. 5.32 and Gen. 7.6 it will seem probable that Japhet was elder than Shem. But the Greek Text Gen. 10.21 puts it out of all question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shem the brother of Japhet the elder Japhet was the Elder brother of Shem. Some there are both Antient and Modern who affirm that Shem was Melchisedec and probable reasons are brought for it I shall inquire into the truth of that anon Meane-time come we to inquire what we must here understand by Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This great glorious and proper name of God may be two wayes considered 1. in it self 2. as it hath respect to the creatures In it self it raiseth up the understanding unto the most sublime and transcendent Metaphysical notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ens Being than which no thought can reach higher Yet does not that express it fully because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Ens hath reference to the present whereas this glorious name comprehends all circumstances of time It is a most artificial compound of all parts of time and Being in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit he hath bâ—â—n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erit he will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ens being he is John the Divine expresseth it accordingly Revel 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that he might open it the more fully he waived the propriety of the Greek tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Peace be to you from him who is and was and is to come all which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This name God imposed upon himself Exod. 3.14 They will say unto me what is thy name saith Moses The Lord said unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am that I am or rather I will be what I will be or as the LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the Being And the Lord adds so shalt thou say to the children of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who is the Being or who will be hath sent me unto you And the Lord said moreover unto Moses Thus shalt thou say unto the children of Israel Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord God of your fathers the God of Abraham the God of Isaac and the God of Jacob hath sent me unto you This is my name forever and my memoriall from generation to generation Wherein two things are very observable 1. That the Lord God fits his eternal name unto those three Patriarchs the figures of the holy and blessed Trinity Ecclus 44.19 Abraham representing the father as the wisman gives the etymology of his name Abram was an high or great father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jsaac a type of the son Jacob a figure of the spirit All which have reference to the three Kingdoms or rather parts or degrees of Gods kingdom Psal 97.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord hath reigned Psal 10.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord is King Psal 146.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord shall reign for ever and ever 2. Now although this glorious name comprehend all circumstances of time and import the eternity of the great God yet it more principally points at these present and last dayes wherein the fulness of the Deity is poured and to be pour'd out upon the Saints according to what the Apostle prayes in behalf of the Ephesians Ephes 3.19 that
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.
Sheeps clothing by sincerity 11. The Hamathite by the grace that brings salvation 1 Thess 5.9 Jabin false knowledge king of Canaan is subdued by Deborah and Barak that is the Word and Spirit which is as lightning Judg. 4. So Anti-Christ is slain by the brightness of Christs coming 2 Thess 2. And thus there shall be no more a Canaanite in the house of the Lord of hosts Meanes Believe Josuah even Jesus who promiseth Jos 17.17.2 Pet. 1. adde in your faith virtue Hence will proceed obedience of faith Rom. 1. See what promise the Lord made even to Cain Gen. 4.7 The Weapons of our warfare the whole armour of God Ephes 6. these are not carnal but mighty through God for the subduing the Zamzummims even every evill thought to the obedience of Christ Deut. 2.20 2 Cor. 10.5 SERMON IV. God shall enlarge Japhet Axiom 4. THe words contain the blessing of Japhet and that amplified by the opposite curse of Ham and Canaan The blessing of Japhet containes his Inlargement by the authority of it Degree of inlargement He shall dwell in the tents of Shem. The divine truths contained in the words are these 1. God shall enlarge Japhet 2. Japhet shall dwell in the Tents of Shem. 3. God shall so enlarge Japhet that he shall dwell c. 4. Canaan shall be his servant In the first of these let us enquire who Japhet was what it is to enlarge Japhet Who was Japhet And first let us consider him in his History and secondly in his Mystery In his History and so according to his Person Posterity According to his person and so when I spake of Shem I have shewed that Japhet was the eldest son of Noah though commonly when the three brothers are recited together Japhet is put in the last place But however Japhet were the elder brother and before Shem yet was Japhet after Shem in grace and favour and accordingly he obtained the blessing after him and in vertue of Shems blessing in whose seed all nations should be blessed Yet of all the three brothers Japhet was the most famous in all the Heathen Writers The Greeks acknowledge him their Founder and first Father so that they own no man before him either in age or dignity whence is that Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Japheto antiquior more antient or more honourable then Japhet That word which we turn inlarge is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is diversly rendred by Interpreters by the Chaldee as we in our English by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which accordingly the Latin hath Dilatet Let God enlarge Japhet So the Spanish Italian High and Low Dutch Howbeit according to another signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the French Genevah and our old English Translation turns it to perswade and Munster howsoever he be sway'd by the authority of the Rabbins and so turns it inlarge yet he confesses that the word is used in the Proverbs often to perswade accordingly Tremellius turns the word Alliciet God shall intice and Osiander Persuadeat Let God perswade And though we put inlarge in the Text as Diodati also doth we have perswade in the Margent Besides these two significations there is also a third and that is Condecoret Let God beautifie Japhet This translation hath authority from Jonathans paraphrase who understood the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come not as most do from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be beautiful and comely and therefore he renders the words Let God beautifie the borders of Japhet Here are three interpretations of the word and every one hath reason to speak for it self and the Translators are Stiff and resolute each for his own And why may not the words according to the fullness of the Spirit bear all three significations and all of them consonant unto the truth and the Analogie of faith Words have their bounds The Spirit hath one And therefore since according to Divine artifice and skill the Spirit of God hath couch'd so many significations under one word in the Text I dare not so make choice of one that I should wholly reject the other two and therefore as Esay 65.8 The new wine is found in the cluster and one saith destroy it not for a blessing is in it So I may say of these significations reject neither one nor other for a blessing is in it part of Japhets blessing is contained in it as we might finde in them all but I shall speak of the two former onely as most consonant to my scope and first of that which our translators have made choise of and put in the Text God shall Inlarge Japhet or as the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God shall inlarge unto Japhet vizt his habitation or dwelling unto which the following words have reference When God is said to in large Japhet we must understand this either according to extension outwardly and literally or according to intension inwardly and spiritually 1. According to extension and outwardly God may be said to inlarge Japhet when having increased his posterity he makes room for them in the world as he did when he gave them all the Islands and Peninsula's as Britany Jreland Thule Creta Sicilie c. the Peninsula's as Spain Italy Greece c. In a word all Europe which became the most populous of all the three parts of the world the seat of the Greek and Roman Empire and added also the lesser Asia and Media and part of Armenia Jberia Albania and those vast regious towards the North heretofore inhabited by the Scythians now by the Tartars Officinas Gentium velut vaginas nationum as Jornandes calls them Because those parts are extream fruitful I speak not of the earth but of men which in all ages they have power'd forth into other parts of the world and enlarged their dwellings And thus God inlarg'd Japhet Obs 1. Hence we may observe another example of piety towards Parents and the reward of it from God Obs 2. Though God blessed and inlarged Japhet for honouring his father in covering his nakedness and cursed Canaan for dishonouring him and deriding the nakedness of Noah yet this is no warrant for the unwary and unseemly carriage of Noah or any parent True it is the good man was excusable who till then knew not the strength of wine Nor did the Patriarks for 1600 yeares they lived without wine all their life without which some of us cannot live one day Obs 3. How powerfull is the blessing of a father Eccl. 3.9 It stablisheth yea it inlargeth the house of the children Obs 4. Nor can we well omit here what the Jewes take speciall notice of that when Noah blesseth Japhet he useth onely the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God as a name known among all Nations No Nation so barbarous but it acknowledg'd a God but when Noah blessed Shem he addes to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Name
of God the great name Tetragrammaton Jehova whereby they understand a great prerogative of Shem and his Sonns the Jsraelites and Jewes that the proper name of God should be known onely unto them But alas what benefit is it unto them or us to know God when we worship him not as God What profit is it for them or us to boast of God that we know his will when yet we do it not Yea what a shame and disorder is it to know so much and do so little Pudet haec opprobria nobis dici potuisse non potuisse refelli Yea what a terror it is And how ought it to trouble us since he that knowes his Masters will and does it not shall be beaten with many stripes Obs 5. To have an inheritance in the earth or a portion of the earth for an inheritance is a blessing of God Math. 5.5 Blessed are the meek for they shall inherit the earth 1. Chron. 4.10 Jabez said O that thou wouldst bless me indeed and enlarge my coast Obs 6. God is the author of this blessing It is God that inlargeth Japhet And it is the God of Jsrael that Jabez prayed unto to inlarge his coast 1. Chron. 4.10 He gives inheritances in the land of Canaan Yea among those who are strangers and enemies unto his people Deut. 2.5.9.19 Obs 7. The Lord sets bounds unto inheritances in the earth Act. 17.26 He gives a smaller portion to some a greater to others as here he inlargeth Japhat Mysticè As I shewed what Mysteryes the heathen hid under Shem and Canaan so let us inquire what Mysteries they understood in the name of Japhet That portion which Noah allotted unto his son Japhet was the sea and the Islands and Peninsula's in the sea c. Gen. 10.5 wherefore by Japhet they understood Neptune whom they made God of the sea Neptuno maritima omnia cum insulis obvenerunt saith Lactantius Japhet hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inlarge as Noah implies in his blessing and Neptune is from the same root passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is inlarged As in Greek they call Neptune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to extend and inlarge from the large and wide sea Job 11.9 Psal 104.25 given him to his portion whence the Egyptians saith Plutarch in his Isis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now because he lived holily in the world the same befell him from the world that befell his father and Brother Shem and all that lived Godlily in the world Therefore they used his name in contempt when they spake of doting old men calling them Japhets as our English Old Crone in the same sense is an imitation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Saturne by whom they understood Noah as I shewed before Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Japhetus is by way of derision an old doting Fool. Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristoph Nubibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to answer your father saucily nor to upbraid him with his old age by calling him Japhet Hence we may learn not to be too hasty in crediting evil reports of men who are long since past or to esteem the the worse because they have gotten an ill name in the evil world Does not our Saviour imply that the best of men should be so used Matth. 5.10 11. Yea do we not finde that many who professe religion defame slander reproach and speak evill of things that they know not and of men much better then themselves only because they are not on their side Seth and Shem though in great honour among good men Eccl. 49.16 were traduced of old by name by the wicked world as I shewed out of Plutarch and Japhet fared no better as I have now shown So they dealt with Christ and his Apostles The Serpent in all ages hath persecuted the womn a especially in these latter times and cast out of his mouth water as a flood c. Revel 12.15 that is reproaches slanders and defamations Behold that great and precious promise made here to Japhet and the sons of Japhet and renewed under manifold several names and expressions Peace Esay 32. Rest Psal 95. Refreshing Acts 3. A wealthy place Psal 66.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin Refrigerium Surely they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is respiratio and the Chaldee turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a breathing a Spirit even the Spirit of God it self which is the Spirit of promise the great and pretious promise of God made unto all the sons of Japhet So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to refresh whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit it signifies to enlarge as in the text 1 Sam. 16.23 Dilatabatar Saul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 6.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye inlarged or inlarge your love Matth. 11.28 I will give you rest Arab. I will inlarge you As by Shem the Jewes Church is understood so by Japhet is commonly understood the Gentiles So Gen. 10.5 And as there is an inlarging as also contracting according to extension natural and outward so like wise is there an inlarging according to intension spiritual and inward And that either that which God gives and leads into or that which the evil Spirit and our own evil heart is misled into 1. That which God gives c. That we may understand this aright we must know that as bodies are said sometimes to be in strait and narrow places sometimes to be in a more large room so likewise by metaphor the souls and spirits of men are sometimes in anguish and straits sometimes in latitude freedom and inlargement Psal 4. And as cold contracts and makes condensation and thickens bodies and contracts them into a narrow space and heat resolves them and sets them in a large room Even so there are certain streightning affections and passions and compositions of them as self-love fear grief sadness envie suspition these contract and straighten the heart And there are affections which widen and inlarge it as the love of God and our neighbour mercy hope joy cheerfulnesse delight these enlarge the heart Accordingly in Scripture we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposed one to other that is straits and inlargement So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 6.11 12 13. This largness is of the understanding will and affections which how so ever they differ much one from the other yet are they all signified by the heart As when God is said to have given to Solomon largness of heart 1. King 4.29 Also the largness of will and affection Psal 81.10 Open thy mouth wide Os cordis ad desiderandum petendum vtilia implebo illud the mouth of thy heart thy will and affections Saith Ludolphus Why is God said to inlarge the heart of Japhet and the sonns of Japhet Because he alone knowes
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 beatiâ—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
of God which is fallen down which is his Church ye are Gods building Such are Gods Oratours and Ambassadours to whom he gives commission and he sends them forth to invite his rebellious subjects and to perswade them to come in 2 Cor. 5.18 19 20. Another Meanes are miracles and wonders whereby God perswades men to believe and accordingly they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text to perswade Deut. 13.2 2. God perswades Japhet and his sons immediately and inwardly by his Spirit this is that Tractus Dei the drawing of the Father Where ever there is this drawing it is from something unto something From something and so God the Father by his Spirit disswades Adam from his vain thoughts Psal 94.11 corrects and chastens the man God the Father draws and perswades him unto something He hath shewen thee O man what is good Mich. 6.8 and so the Fatherâ— instructs him out of his Law Psal 94.12 These are Funiculi Adam the cords of a man whereby he is naturally inclined to be moved Hos 11.4 and because both proceed from love he addes with bonds of love All these made up into life and example most forcibly perswade as 1 Pet. 3.1 2. Reason in regard of 1. God himself who perswades 2. Japhet to be perswaded 3. That whereunto God perswades 4. The end of Gods perswasion 1. God alone knowes himself perfectly and knowes the Son and all meanes necessary for perswasion what hinders what helps And he alone knowes the hearts of all the children of men and what expedient will best move them He is most loving unto Japhet Charior est superis homo quà m sibi He is most faithfull and true in all his testimonies He is most able to effect what ever he promises or threatens 2. In regard of Japhet and his sons none of them all can come unto the true Shem except God perswade him thereunto Joh. 6.44 3. Reason in regard of that whereunto God perswades the sons of Japhet which unless God by his spirit reveale it 's altogether hidden from the sons of Japhet 1. Cor. 2.9 10 11. 4. The end of this manner of perswading is the glory of God 1. Cor. 2.5 and mans salvation And therefore the Lord used plain men and men illiterate Act. 4.13 Obs 1. It is God alone who can perswade the heart unto himself And therefore the Poets ascribed perswasion unto their Goddess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom they made their Goddess of eloquence whom the Latins call Suada and Suadela But who is indeed the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suada or Suadela who but the wisdom Who but the onely wise God Who teaches like him Never man spake as this man c. He is that which they ascribe to their Suadela He is Flexanimus he that bowes the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who leades and drawes the soul He it is who gives faith Ephes 2.8 He it is who increases it Luk. 17.5 It 's a business worthy of God himself to perswade the heart And though it seem good unto God to use men whereby to perswade men that so it may seem possible as also for the honour of his Minister Yet where any are said to believe the Minister is not said to cause that belief though he propound the object of faith though he instruct though he exhort men to belive and use motives and inducements of all kindes and meanes and helps All which are such as are sufficient for the producing of belief Act. 14.1 But that they may be effectuall and thorowly perswasive and work that belief it is Gods guift For who is Paul who is Apollo but Ministers by whom ye believed instruments by whom God works He himself is the principall Agent and men so far-forth believe as it is given them of God 1. Cor. 3.4 5. Act. 14.1 They so spake that a great multitude of the Jewes and also of the Greeks believed Obs 2. The meanes of bringing men unto God is perswasion and allureing of them Hos 2.14 I will allure her and bring her into the wilderness and speak unto her heart Obs 3. This shewes what manner of men the Ministers of God ought to be and how they ought to behave themselves and deal with the sons of Japhet in perswading them As they perswad for God so to be men of God Not to use their own words as Orators are wont to do words of man's wisdom but to use the words of God which he teacheth and useth in perswading the hearts of men 1. Cor. 2.4 Obs 4. The spirit of God abhors not allusions and paranomasias they are very frequent and ordinary in the Scripture whose elegancie we loose by translations a thing that cannot possibly be helpâ—d Water looses the sweetness in the stream which it hath in the Fountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of Judah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Nabal his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gaza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zeph. 2.4 What seest thou Jeremy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast seen well for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 1.11 12. In the story of Susanna Daniel saith to one Elder saying he saw them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under a Lentisk tree Angelus Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying under an Holm tree Angelus Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos 5.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement toward you because ye have been a snare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amos 8.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summer fruit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end Mich. 1.10 in the house of Aphrah roul thy self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14. the houses of Achzib 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 5.7 he looked for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement and behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oppression for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness and behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cry And 24.17 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear and the pit and the snare and very many the like Reproof The boldnesse and presumption of those who invade Gods soveraignty intrude and usurpe dominion over the hearts of men which God alone can know and move and judge Reproof Those who refuse to be perswaded by God and his Ministers yet yield to the perswasions and enticements of the Canaanitish woman the Harlot iniquity inwardly and outwardly alluring Jam. 1.14 Prov. 7.12 the lusts of the eyes of the flesh and pride of life When God perswades to the honour that comes of God onely the pride of life stirs them up to seek honour one of another When he perswades to the beauty of holinesse and the pleasures at his right hand the lusts of the flesh prevail with them to follow a skin-deep beauty When God perswades the heart that Godliness is the great gain yet Mammon prevails with them Si spes refulserit lucri c. Look almost every where and see whether gain where ever it is
the Lapidary only who can value and duly esteem a precious stone It is the Astronomer only that can judge of the Stars Phil. 1.10 the Apostle prayed that the Philippians might discern of things that differ The Psalmist calls Jesus Christ the fairest of men And the Spouse the chief of ten thousand And his Saints are the excellent ones There is no doubt but in that which they call the visible Church there are many great lights and stars of the first magnitude which ignorant and malicious men dis-esteem such an one is Lampas contempta in cogitationibus divitum There is many a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is accompted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As deceivers yet true as unknown yet well known But when the sons of God shall be made manifest when the new heavens shall appear all shall be such Obs 1. This answers the great doubt that hath been long time made and disputed which is the true Church and who are the genuine and true children and seed of Abram Who else but they who are as the heaven and stars such are Abrams children What ever men talk of tenents and opinions and being Orthodox or Catholick and what other notes are given of the true Church if the light of life be not in them if they shine not as the heaven and stars it matters not of what Church they are or of what religion they are or whose children they are Yet the Apostle tels us whose they are 1 John 3.10 In this the children of God are manifest and the children of the Devil Whosoever doth not righteousnes is not of God nor he that loveth not his brother Obs 2. We cannot see the true seed of Abram except the Lord reveal them the things of God are spiritual and inward which cannot be discerned but by Gods discovery of them Since therefore according to these the true children of Abram have their denomination they cannot be certainly known unlesse the Lord discover them unto Abram and the children of Abram Rom. 8.19 therefore he must first make a manifestation of the sons of God Elijah thought he was alone and knew none other nor was Paul known to Ananias nor the Eunuch unto Philip nor Cornelius to Peter until the Lord made them known unto them Consol Unto the genuine children of Abram in these perillous times They shall be as the heaven and stars Esay 57.21 they are not troubled by commotions and tumults The ungodly are so moved that they have no peace no rest They are truly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impeacable and unquiet and full of perplexity when the sons of Abram keep on their course constant and steady Phil. 2.15 Psal 119.165 as the stars shine clearest in the coldest night They have peace when all the world besides them wants it they are not afraid by any evill tidings Yea the weaker sex the daughters of Sarah are not terrified by any amazement They dwel in the new heaven and new earth that cannot be moved when the star pointed to the morning star as Christ is called the great ones of the earth are moved the Meteors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a con-signification with Princes and Potentates lifted up above others for their good these are tossed with the winds too and fro while mean-time the heavens and the stars the true children of Abram they keep on their course As the Orbs of heaven are involved one in an other as in Ezechiels vision there was a wheel with in a wheel even so here is an heaven with in an heaven there are visible and invisible heavens and stars And the seed hath a visible and earthly substance which dies and is resolved into the earth as the principle of it It hath also an invisible substance Naturale balsamum which is immateriall and the cause of life increase and multiplication Esay 51.16 Christ in us according to his divine and spirituall nature is the inward heaven Col. 2.5 2 Pet. 1.5 The faith in him is as the firmament as the Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the firmament of faith All the vertues proceeding from the divine nature through faith are as the stars Adde to your faith vertue and to vertue knowledge and to knowldge temperance and to temperance patience c. Such are all the vertues and graces love joy peace long-suffering gentleness goodness meekness temperance Gal. 5.22 all the stars of light shining from the father of lights Reproof The degenerate sons of Abram yea rather Bastards then sons who pretend to be children of Abram yet have nothing of the heavenly nature in them they seem as stars even of the first magnitude and talk of heaven and heavenly things as if their Common-wealth were there when yet their lives declare them earthly-minded like the foolish Stage-player they name heaven Mat. 24.29 but point to the earth according to the inclination of their earthly spirit being fallen from the firmament of the living and operative faith which works by love who sore aloft ambitious of domineering and ruling over others they would be better and greater then their Master a servant of Rulers Esay 9.15 and 49.7 but minde earthly things cover it with a form of godlinesse without any power Ad populum Phaleras Esay 8.20 1 Pet. 1.9 Away with all vain pretences What â—s all this trapping without the light of life not so much as the morning light how much lesse then the day-star and therefore he that sits in heaven will laugh them to scorn the Lord will have them in derision They are inquisitive after heaven and heavenly things as the Pharisees and Saduces their predecessours would see a signe from heaven Mat. 16.1.4 Ion. 2.2 Iude v. 13. but our Lord points them to a signe from hell more fit for them so Jonah called the belly of the fish Hell These are the wandring stars they have a diurnal motion common with the rest of the heavens and you would think they were no other but as the planets so these have their proper motions they steal a private and undiscerned course And walk according to the course of this world according to the Prince of the power of the air the spirit that now worketh in the children of disobedience Exhort To shine as the stars It s the nature and property of Abrams children they are children of light children of life and righteousnesse such was Abram For where our Translators render the words who raised the righteous man from the East c. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousnesse Esay 44 2. For want of a few such Sodom and the other Cities of the Plain perished For want of a few such this City yea the whole Land yea whole Christendome hath now long time bin and is yet perishing Are we such stars The stars are seen in the night Phil. 2.15 in times of darkness 1. In the darknesse of sin such bright
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 〈◊〉 〈◊〉 〈◊〉
good works Ephes 2.10 and to do works of righteousnesse is the end for which man was created we must know therefore that the Apostle disputes with the Pharisees against works wrought by their own power Col. 2.12 Gen. 26.5 not against such as proceed from faith in the operative power of God by which Abraham obtained a glorious testimony of his obedience 2. It seems that God when he imputes faith for righteousness justifies the ungodly Exod. 23.7 Prov. 17.15 and 24.24 Esay 5.23 But can this truly be said of the most just God that he justifies the ungodly doth he not say expresly I will not justifie the wicked nay doth he not ahhor this in us How then can God be said here to justifie the ungodly I have heretofore shewen that God then justifies the ungodly when he takes away his ungodlinesse from him It is not therefore to be understood in sensu composito as if then when God had justified the ungodly he yet continued ungodly but in sensu diviso God justifies the ungodly by taking away his ungodlinesse from him And thus Abram being yet an Idolater as Philo Judaeus and divers of our own gather out of Jos 24.2 he believed in God who justified Abram and took away his idolatry and all his sins from him and made him of an Idolater a worshipper of the true God of an ungodly man a godly man so God justifies the ungodly And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos 14.2 Luke 11.4 Mat. 26.28 Acts 13.38 Mat. 8.17 turn'd forgiveness of sins signifies not only a remission and pardon of sin but also a taking away of sin Thus the Lamb of God takes away the sins of the world Thus in the third doubt God imputes righteousnesse without works to him whose unrighteousnesses are forgiven removed and taken away and whose sins are covered and buried by their contrary righteousnesse Besides though the Scripture were here to be so understood as they â—lledge it yet I answer secondly that that testimony out of Psalm 32. is not fully taken but as it is very usuall in humane authors as well as in the Scripture it self where somewhat is left to be supplyed The following words are and in whose spirit there is no guiâ—e So that well may the Lord pronounce him just when he has made him just For what is that in whose spirit there is no guile but according to what the Psalmist speakes vers 11. The last words in the Psam rejoyce in the Lord ye righteouss and shout for joy all ye upright in heart Obs 1. Take notice of Gods exceeding great bounty and munificence He reckons that as if it were merit and desert which is no more then meer duty and due service When Abram believed God in his promise and set to his seal c. John 3.35 Abram did no more then what was his duty to do herein Yea which in all reason he ought to do For what is more credible or so credible and worthy to be believed as the Primum verum that which in nature is first true Yea Abram did no more then what we afford to men in their measure when we believe their words and promises Yet the Lord not only took this faith in good worth at Abrams hand but rewarded it with the performance of what was promised a son yea he also gave him a spiritual seed of righteousness whereby he was the friend and favorite of God Jam. 2.23 Obs 2. What we have in the Text He that is God counted unto him for righteousness that in the Ch. Paraphrast the LXX S. Paul Rom. 4.3 Gal. 3.6 S. Jam. 2.23 is rendred passively it was imputed unto him for righteousness Whence we may infer that what God accounts for righteousness it is so accounted Obs 3. Abram no doubt was a righteous man before as may appear by his whole story wherefore when God is said to have counted this faith to Abram for righteousness Revel 22.11 what can we understand hereby but that since righteous Abram was righteous still God added this eminent act of faith unto Abrams account of righteousness according to the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reproof The unjustifiable and unwarrantable justifications 2. especiall 1. by workes 2. by fansy 1. By works whether of the ceremoniall law Gal. 4.10.11 or of the morall law without faith the Scripture every where excludes them both Specially Rom. 4. where the Apostle proves that Abrams justification sprang not from his own workes but from Gods grace Reprof Second Those who justifie themselves by fancy who imagine that because they believe that Christ hath done and suffered all things for mans salvation and theirs in speciall this faith shall be imputed unto them for righteousness though they yet live not by faith yea though they live in open and notorious sinns But perhaps the Lord accounts those sinnes dead and reputes those dead workes only as infirmities and weaknesses of the Saints Very likely As if sin were then mortified and dead when it is only thought to be so As if to be baptized into Christs death were only to have our sins called by new names as weaknesses infirmities and frailties which were deadly sins before we imagined them to be dead By this meanes we shall have wicked mens cousenage murder drunkenness and adultery and the Saints cousenage their murder their drunkenness their adultery the very same sinnes only fansied otherwise new Christ'ned and called by other nam 's as serving-men are said to be drunk and their masters sick when the disease is one and the same And many like prodigious unheard of distinctions of sins Thus because Christ was sober therefore the believing drunkard shall be counted sober by Christs sobriety And because Christ was chast patient loving c. Therefore the believing letcher wrathful envious person shall be counted chast patient loving Why because Christs chastity patience and love is imputed to him O' beloved Let not us be deceived for God is not God cannot be deceived He alwayes accounts sin sin He never accounts a covetous man liberall nor a drunkard sober nor a letcher chast nor an angry man patient He judgeth righteous judgment shall I count them pure with the wicked balances and with the bag of deceitfull weights Saith the Lord Mich. 6.11 No This is the time foretold by the Prophet Esay 32.8 when the vile person shall be no more called liberall nor the churl bountifull but the liberall person deviseth liberall things and by liberall things shall be stand He that doth righteousness is righteous even as God is righteous Saith S. John 1 Joh. 3.7 O beloved there is no marvell that the hand of God is stretched out still since in this day of his judgement there is no true faith to be found little other righteousness no better justification then this Cons Great consolation unto believers the sons and daughters of Abram The Lord counts their belief
spouse for the Lord Jesus Christ First the Father teacheth and brings up Disciples under the law and then he directs them to Jesus Christ Seal the law among my disciples Esay 8.16 18 Gal. 3.24 Iohn 8.31 and 13.35 and 15.8 which are commended to Christ This law therefore is said to be a Schoolmaster unto Christ Now Christ receives those discipled by the Father and they become his disciples while they abide in his word Love one another and out of faith working by love bring forth much fruit Whence it evidently appears that what ever disciples may be said to be the Sons they were first the Fathers He framed them and fashion'd them by correction and instruction and so appointed them out for the Son The men that thou gavest me out of the world Thine they were Iohn 17.6 These the Father appoints out and gives to the son Hence we read of the Church in God the Father and in the Lord Jesus Christ in the Apostles Epistles unto the Churches to which he wrote Obs 3. Behold what is the best Reformed Church surely it can be no other than that which God himself reformes and corrects That congregation of men whom God hath reformed and fashioned anew in whom is the shape and form of God Axiom 2. The Lord prepared a wife for Jsaac The fulness of the holy word is wonderfull which truely cannot be exhausted by one translation and therefore by divine direction what one renders one way another turns another way and so a third and fourth according to the various signification of the Scripture and all true That which els where often meets us the same is here in the Text where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to correct prepare appoint and instruct The High and Low-Dutch hath Thou hast destined or appointed So Castellio as also our last Translation The Spanish French and Italian Translations as also our antient English Translation renders the word here Prepared So doth the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulg. Latin Praeparasti But the most ordinary use of the word in Scripture is to correct chasten or chastise and so it s rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a bove fourty places of the Old Testament The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX here use is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ready and prepared Which the Etymologist tells us is quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Missus in viam accordingly we find here in the Vulgar Lat. Preparavit paro is aptum facio instruo from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aditum ceu viam aperire The LXX accordingly render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to instruct or prepare by instruction To Prepare is a very generall word and alwayes in order to an end as here to the end cui or for whom the Lord prepared the virgin Preparation of the Church by the law of the Lord is seen in many acts which may be comprehended under these two generalls correction and instruction For whereas the Law is our Schoolmaster unto Christ Psal 94.12 God the Father instructs his disciples and nurtures them out of his Law and thereby prepares and fits them for Jesus Christ So the Lord does properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he by instruction sets us in his way Esay 30.21 Thine ears shall hear a word behinde thee saying This is the way walk ye in it when ye turn to the right hand and when ye turn to the left What is the reason of so many preparations before the woman be brought to Isaac prepared she must be by correction prepared by instruction and again prepared she must be by Eliezer and the Angel or the Spirit of Gods preventing grace what need is here of so many preparations before we be fitted and made ready for union with the Lord Jesus Christ The Church is to be prepared for glory Rom. 9.23 2 Cor. 3.17 18. Now there are degrees of grace and glory they who had repented Matth. 4.17 must again repent Luke 13.1 5. 2 Pet. 1.9 Revel 2.5 and 3.19 they are brought to Christ and purged Hebr. 6.1 yet fruitful branches must be purged John 15.2 Acts 5.31 Mal. 3.3 yea the sons of Levi. 2 Cor. 7.1 2. 1 John 3.1 3. Their pattern is the purity of God himself The Church to be presented unto Christ Ephes 5.27.3 is to be made a glorious Church without spot or wrinkle or any such thing Whereas therefore the defilements and blemishes are many in reason the washings and purgings of it the preparations of it must needs be also many Therefore among the principles of the doctrine of Christ ye read Hebr. 6.2 Esther 2.5 one to be the doctrine of baptisms and elsewhere ye read of divers washings This was figured by Esther Esther was brought up by Mordecai the son of Jair Esther is the hidden the invisible Church So Esther signifies one hidden and the virgin here in the text is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hidden verse 43. This woman is brought up by Mordecai the bitternesse of contrition or teaching contrition both works of the Law the son of Jair that is illuminating enlightning or being enlightned Such is the Law She is preparing a whole year before she comes to Ahashuerus She is prepared by the oil of Myrth Oyl is a figure of the Spirit bitterness of spirit The Law is spiritual which writes bitter things against us that 's correction and by sweet odours 2 Cor. 2.14 that 's knowledge and instruction Hence it is said that John the Baptist Luke 1.17 must make ready a people prepared for the Lord. One of our best Criticks tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make ready and prepare are all one which he understands to be a pleonasme with which saith he the Hebrew Hellenistical tongue abounds Certainly a very learned man he was but herein much mistaken as many more are who take no notice of the first dispensation of the Father preparing men by correction and instruction out of the Law Psal 94.12 Whom the spirit of Gods preventing grace figured by John Baptst receives and yet further prepared by baptisme of washing and teaching the doctrin of repentance and amendment of life And being so prepared John commendeth them to Jesus Christ Thus John made ready or prepared a people prepared already for the Lord. Hence it is that John Baptist commends his disciples to Christ Joh. 1.35 36 37. and Joh. 21.15 16 17. Simon Peter one of them is called by our Lord Simon Bar-Joannis Simons Son or disciple of John Obs 1. If the Lord God correct and instruct the woman the Church then ought the Church to be corrigible and docible and to receive correction The Lord saith I will teach thee but be not like the Horse and Mule without understanding Ps 32.8 9. Obs 2. Who are the true Ministers of God serviceable to the father in the correction and instruction by
the law Ministers of the killing letter 2 Cor. 3.6 Where we read also that there are Minsters of the Gospell such as are serviceable to the Son in the Gospell of Jesus Christ Obs 3. The Church comes not unprepared or extempore out of her unregenerate estate unto Jesus Christ She is brought by Eliezer Gods helper by John Baptist the friend of the Bridegroom unto Jesus Christ Joh. 3.29 Eph. 5.25 26 27. Reproof Those who reject the correction and instruction of the Law Some are said professedly so to do but truly I hope better of them Others extreamly blame these yet do the same thing Almost all say the lesson of the Law is impossible to be learned So almost all men upon the matter forsake the Law And how then can they perswade themselves that they are come unto Jesus Christ who is the end of the Law Yea most men leap over John Baptists head commence Christians Per saltum before they have been Johannites Must not John be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fore-runner who presents us unto Jesus Christ 2 Cor. 11.2 Axiom 3. God the Father appointed out a wife for Isaac The word affords this sense also For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which most frequently signifies to correct or prepare by instruction signifies also to appoint or designe as also to point out or make evident in which sense the Apostle Hebr. 11.1 saith that faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evidence or making things appear which were not seen otherwise Thus Castellio High and Low Dutch This is true 1. Literally 2. Spiritually 1. Literally And so the reason why the Lord appointed a wife for Isaac is the pursuance of his own first ordinance and institution for the propagating of an holy seed He alone as he knowes the hearts of all the children of men so he fashions and fits them in a mutual harmony one towards another And in this sense A prudent wife is from the Lord Prov. 19.14 2. In regard of Jsaac himself he permitted the whole provision and care of a mutual helper unto God and his father and therefore the Lord took himself to be ingaged to answer with sutable providence the affiance and trust reposed in him Obs 1. The state of matrimony is not despicable God himself appoints a wife for Isaac Obs 2. Some ground for that which is vulgarly spoken That mariages are made in heaven Obs 3. No ground for their fond conceit whose heart followeth their eies after a skin-deep beauty as if God had appointed them wives in that disorderly way 'T is true God may appoint such marriages as a due punishment of those who transgresse that formalis ratio of Christian marriage 1 Cor. 7.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only in the Lord. Mystically When the Apostle had spoken of wedlock this faith he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great mystery for I speak of Christ and his Church A and so doth Moses here when he tells us of Gods appointing out a wife for Isaac hereby we mystically understand to be meant the pre-ordaining and choosing a Church for Christ Ephes 1.4 Obser The oeconomy and dispensation of the father When Abraham sendes his servant and he provides a wife for his Masters Son and transacts the whole business without Jsaac his interposing What can we gather hence but Abrahams fatherly providence for his Son and Jsaac's obedience and submission unto his fathers will These and such as these are good morall observations and all that the ministry of the letter will gather from hence But we may further observe that the spirituall Jsaac intermedles not with his own wife She is first discipled fitted instructed and every way prepared by the Father and then appointed out to him And therefore it was not without a great mystery that Adam must be cast into a dead sleep when his wife was taken out of him The Mother of all the living ones the spouse of the second Adam is taken out of the second Adam now crucified as in a dead sleep upon the crosse and maried unto him who is raised from the dead Rom. 7.4 And herein was Isaac also made like unto the Son of God who had now a wife provided for him without his knowledge when by his own will that is his humane judgment he neither takes nor rejects any soul For I came not saith he to do mine own will but the will of my father Joh. 5.30 and 6.37 38. I came down from heaven not to do mine own will but the will of him that sent me But if I be appointed out for Jsaac Eliezer will take me If God hath appointed me to salvation I shall have remission of sins and amendment of life If I shall be saved God will bring me to the Church Act. 13.47 If I be ordained unto eternall life I shall believe Act. 13.48 These are perverse disputings of men of corrupt minds If God hath appointed thee to salvation he hath also corrected thee nurtured chastened and instructed thee and prepared and fitted thee by his law for his son the spiritual Isaac And then thou must be corrigible teachable pliable and yielding The Lord chooseth such sons to be partakers of his holinesse and righteousness that is of Christ Hebr. 12. What wise father will match his son to one base born now if ye refuse chastisement ye are bastards and not sons Hebr. 12.8 If God hath appointed unto thee his kingdom it is as he hath appointed it unto Christ and how was that but by temptations by afflictions by death For ought not Christ to suffer these things and ita so Vulg. Lat. and Castellio to enter into his kingdom that so suffering with him we may reign with him Luke 22.29 and 24.26 Put on as the elect of God bowels of mercy c. These are the ornaments of Christs Spouse The Spouse of Christ is all glorious within bowels of mercy kindness humbleness of minde meekness long-suffering c. her clothing is of wrought gold that is charity that is her upper garment is love to God her neighbour her enemy Above all these things put on charity Col. 3.14 God the Father does not appoint a merciless unkinde proud impatient Spouse for his Son he has not chosen a Scould but one clothed with bowels of mercy c. He hath appointed a Spouse for his Son adorned with all the vertues and graces of the Spirit He hath not appointed a nasty Slut. The Church is a Bride prepared and adorned for her Husband Revel 21.2 Who ever is espoused to the Lord Jesus is such Object 1. But if God hath appointed me to wrath how can I possibly be a Spouse of the spirituall Jsaac The Lord hath sworn that He delighteth not in the death of the wicked Ezech. 33.11 Designation destination or appointing to wrath it must be an act of Gods will Now he swears he wills it not He swears not falsly or in vain as
of the Kings Life-gard did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minister unto him Here again is a mis-translation of that word The chief fathers and Captains of thousands and hundreds and their Officers that served the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who ministred unto the King 1 Chron. 27.1 These are more evidently differenced in the Levites offices Num. 8.24 25 26. This is that which belongeth to the Levites From twenty and five years old and upward they that is every one of them for the Verbs are all singular shall go in to war the warfare in the service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Tabernacle of the Congregation And from the age of fifty years they shall return from the warfare of the service and shall serve no more but shall minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with their brethren in the Tabernacle of the Congregation to keep the charge and shall do no service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is a clear difference observed by the Translators themselves whereby they really acknowledge the exception against their two former mistakes to be just From fifty years old and upward the Levites were exempted from labour and then imployed in works more easie according to their strength Such provision the Lord made for the Levites in the time of the Law And should not they who have served him in this time of the Gospel and have warred a good warfare become milites emeriti veterans and such as may rest after all their labour There is much discretion and equity commended unto us in that old Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laborious works belong to young men who are strong to labour Middle-aged men who are passed their hard labour have learned by experience to give counsel to the younger As for old men Quid enim nisi vota supersunt what can they do but pray for Gods blessing and good success to others labours and counsels But the service and ministry here spoken of may concern all who hope to be made Kings and Priests unto God There is a time of great labour wearisome service and hard duty while we fight the Lords battels against the spiritual enemies nor is any one man or woman exempted from this ingagement For the Levites must war that warfare of the Lords service And we read of the women who warred their warfare also at the door of the Tabernacle a place mis-translated Exod. 38.8 1 Sam. 2. who came thither to pray so the Chald. Par. or to fast so the LXX or to watch as the word also signifies all good duties to be performed at the door of the Tabernacle at the entrance of Gods service which is the fear of God that so growing up we may approach unto the door that is Christ and in conformity unto his death we may enter into the true Tabernacle This is the young mans work who overcomes the evil one 1 John 2.12 This war continues until the fiftieth year which is the year of Jubilee the year of Remission when the sins are remitted and removed and done away by the Spirit of the Lord which gives liberty to run the way of Gods Commandements Psalm 119.32 Hither the Apostle was come when he said He had fought the good fight and kept the faith 2 Tim. 4.7 8. For so after this time of service followes the time of ministring unto the Lord when having done our own work we are vacant Ezech 44.15 16. and at leisure to do the Lords work in his Church so we understand those to be idle Matth. 20.3.6 as the promise is made to the Levites the sons of Zadoc that they shall be the Priests of the Lord and shall draw neer to minister unto him in his mystical Temple and offer unto him the fat and the blood The Lord enable us all to become such servants that we may be Ministers such Soldiers that fighting the good fight of faith that we may obtain the crown of Righteousness such Levites that we may be adjoyn'd unto the Lord they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true Levites who cleave unto the Lord and become of one spirit with him even the sons of Zadoc righeous ones who minister unto the Lord in newnesse of the Spirit and Truth and Life They shall be on the head of Joseph and on the crown of the head of him who was separate from his brethren Gen. 49. Ver. 26. The words which the Translators turn Separate from his brethren are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I rather render The Nazarite of his brethren as he who was more eminently holy then any then all his brethren A Nazarite was such an one as separated himself unto God 1. from Wine 2. from shaving his head 3 From uncleanness by coming at the dead how near or deer so ever to him as Father or Mother Brother or Sister as it appears largely Num 6. The Nazarites were such unto the Jewes And these they stirred up in times of distresse to call upon the Lord. Joseph was such a Nazarite of his brethren as being the most eminent of all his brethren for 1. Piety and holiness as appears by his whole story and for 2. Dignity also for the birthright was Josephs 1 Chron. 5.1 2. And most reasonable it is that in Gods account and true estimate he who in vertue excels others should also exceed them in bâ—iss and happiness And so some of the learned Jews understood here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince and Ruler Whence the LXX The blessings shall be on the crown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his brethren whom he ruled though they mistake and set the crown not on the head of Joseph but of his brethren And therefore although he were the youngest save one of all his brethren yet had he the honour of the Birthright as if he had been the eldest This promotion is according to divine Heraldry For honourable age is not that which standeth in length of time nor that is measured by number of years but wisdom is the gray hair unto men and the unspotted life is old age Wisd 4.8 9. In which respect Joseph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by Castellio Excellenti sâ—imas fratrum suorum the most excellent of his brethren Thus the Vulg. Lat. hath Nazaraei inter fratres suos a Nazarite among his brethren Pagnâ—n Nazaraei fratrum suorum So Vatablus so Munster so the Tigurin and Spanish Bibles Martin Luther also and three Low-Dutch translations but not one of all our English translations from the first to the last which all have one expression not true without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understood Separate from his brethren Now in that Joseph was the Nazarite of his brethren and the most excellent of them as Castellio renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was a notable type of the Lord Jesus as he who is eminently holy harmless undefiled separate from sinners Hebr. 7.26 and the first-born among many brethren Rom. 8.29 who also
was called a Nazaren and hereby typified by Joseph the Nazarite of his brethren as some conceive who read Nazaren with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t s And truly these letters are sometime used promiscuously one for the other as 1 Chron. 16.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 96.12 thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and many the like They who read the word Nazaren with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand hereby the Lord Jesus so devoted and dedicated unto God as the Nazarites of old were For whereas others sanctified somewhat of their goods as Sheep or Oxen unto God the Nazarites above all others devoted themselves unto God as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to separate after a wonderful manner as I shall shew which eminently and above all others was fulfilled in our Lord Jesus Christ who devoted and offered himself without spot unto God Hebr. 9.14 and gave over himself to his Fathers will even to the death the shamful painful and infamous death of the Cross which is implyed in his speech John 17.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I sanctifie or devote my self The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devoted or sanctified is used by the LXX to signifie a Nazarite Therefore Philo Judaeus tells us that the Nazarites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. devote and sanctifie themselves hereby demonstrating holiness and the height of their love unto God For every man is to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest and most precious thing he has And therefore he who offers up himself unto God as our Lord Jesus Christ did he no doubt offers up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great vow as the Nazarites vow was called And hence it is that our Lord is so often called a Nazaren Mat. 26.7 Mark 1.24 and 7.19 and 10.47 beside many other places Whence also his Disciples and followers are called Nazarens Acts 24.5 whence ipso nomine nos Judaei Nazaraeos appellant per cum saith Tertullian The Jews by him call us Christians Nazarites after that name Now although this be the opinion of very learned men yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle saith in regard of Plato from whom he differ'd in judgement its lawful and honest to prefer truth before our friends For whereas our Lord is called a Nazaren it is not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to separate For the Nazarite was by his vow to separate himself from Wine and strong drink and not to come at the dead Numb 6.1 6. But our Lord Jesus both drank wine Luke 7.34 and touched the dead corps Luke 8.49 with ver â—4 And therefore although this vow of a Nazarite were fulfilled in Christ according to the truth and by the Spirit of holinesse yet was it not accomplished in him according to the letter of the carnal commandement Nor was our Lord from thence called a Nazaren from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virgultum a sprout or twig because he was brought up in the City of Nazareth or rather Natsareth as it s written in the Syriac Matth. 2.23 whence he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Natsaren as it was written in the title on his Cross which title they say they have at Rome Yet in the Greek tongue he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Nazaren because that as the French and some other Languages affect smoothnesse of pronunciation But was Joseph the Nazarite of his brethren for this end that his brethren should not be or rather that his brethren should be Nazarites whether so or no sure I am our Lord Jesus devoted and sanctified himself unto God by the Spirit of holinesse as a spiritual Nazarite that his brethren might be spiritual Nazarites also For so he saith expresly John 17.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their sakes I sanctifie devote and consecrate my self to God as a Nazarite that they also may be sanctified or become Nazarites For so what Amos 2.12 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazarites is turn'd by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sanctified ones Who ever shall thus willingly devote himself unto God for such a will the Lord requires who loves a cheerful giver especially of himself who gives himself unto God without doubt he shall be looked at as a strange man And therefore our Lord saith whosoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wonderfully separates himself to vow a vow of a Nazarite to separate himself unto the Lord who ever doth so shall be wondred at and become a wonder or a Monster unto many as David saith of himself Psalm 71.7 And it is the condition of all such Esay 8.18 Zach. 3.8 And Saint Peter gives the reason Because they run not with the men of the evil world from which they have separated themselves 1 Pet. 4.4 into the same confusion of luxury as those words should be rendred Such as these are exemplary men in holinesse of life who shine forth as lights to the dark world in a wicked and perverse generation This concerns us O ye Nazarites who ever are dedicated and consecrated unto God it concerns us O ye Nazarens who grow up unto him in all things Ephes 4.15 who is the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sprout or sucker out of the root of Jesse Esay 11.1 that every one of us endeavour to excel to the edifying of the Church 1 Cor. 14.12 and so to be a Nazarite of his brethren to abstain from wine wherein is excess and to be filled with the Spirit Not to pollute our selves with dead works not to come at a dead soul as the words signifie Numb 6.6 not to communicate with any how neer so ever unto us in their dead works to preserve and increase our holy thoughts To stir up our selves in these times of distresse to pray unto the Lord for our selves and our brethren So shall the blessings of our God descend upon us as they descended on the head of Joseph who was the Nazarite of his brethren EXODVS Chap. 1. Verse 3. All the soules that came out of the loynes of Jacob. VVHat in the context the Translators call the loynes they acknowledge in the margent to be the Thigh in the Hebrew as also they do Gen. 46.26 And why then should that be rejected which the Spirit of God dictates and that chosen which seems best to their own humane spirit when the Scripture saith the Thigh how dare we say the Loyns Imo haud longè hoc vocabulum ab ipsa re abludit cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utriusque sexûs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significet Gen. 46.26 Numb 5.21 Nimirum seminales venae tres è lumborum venis ortae antequam in crura descendunt per femora virorum ac mulierum recurrunt fecundumque semen in vasa generationis utrisque devehunt quod ferè Valesius ait cap. 13. sacrae philosophiae The
Scripture useth this phrase as many other for modesty sake As the Jews speaking before children they call a Swine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another thing lest the children by hearing it named should lust after it Yea the holy Spirit not only clothes the uncomely parts with more abundant comeliness of words but also imposeth on the Thigh a more venerable respect in that it s made a symbolum and token of Life and Truth for Abraham adjured his servant Gen. 24.2 3. and 47.29 Jacob his son Joseph by causing them to put their hands under their Thighs when they sware whence Christ was to descend according to the flesh who is the eternal life 1 John 5.20 and essential truth John 14.6 And therefore the Prophet foretels that he who should swear on earth should swear by the God Amen or Christ the Truth Esay 65.16 And that oath which Abraham imposed on Eliezer Gods helper 1 Cor. 3.9 a figure of John the Baptist who was to make ready a people prepared for the Lord Luke 1.17 even a Spouse for Christ the true spiritual Isaac That oath was taken by the Lord God of heaven through the mediation of Christ Gen. 24.2 3. by putting his hand under his Thigh out of which according to the flesh the Messiah was to come And so much the Chald Paraphrast there speaks expresly Thou shalt swear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Word of the Lord by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Word John 1.1 The God of Truth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 3.14 which could not but be done with great reverence Howbeit Jacob after his victory over the Angel halted on his Thigh Gen. 32.31 whereby may be mystically implyed that however he himself had obtained a solid victory over the Angel yet his posterity who proceeded out of his Thigh should in lege claudicare halt in their obedience unto the holy Law of God As although Christ brake the head of the Serpent yet the Serpent prevailed against the heel of his mystical Body And would God it were not too truly performed in these dregs of time when the Serpentine brood a sort of people who call themselves Ranters who pretend to the height of Christian piety yet break all that boundary wherewith God and Nature hath inclosed certain secret actions and words and lay all civility modesty sober orderly and venerable behaviour quite waste O thou that art called Jacob are these his doings Mic. 2.7 O that it were well considered by those whom it most concerns that For these things the wrath of God cometh upon the children of disobedience Ephes 5.6 As for us who are the Surrogatus Israel called the Israel of God Gal. 6.16 let us not halt as weak Jacob but be strong as Israel let us make up and repair the breach of modesty sobriety chast decent and orderly conversation Esay 58.12 And so far be it from us that we should act any uncleannesse that Let not so much as the name of it be heard amongst us as becometh Saints Ephes 5.3 Fortior est qui se quà m qui fortissima vincit Maenia He who ruleth his own spirit is better then he who takes a City Prov. 16.32 What though thou yet be weak Thy strength is not thine own Be strong in thy God When 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Thigh-bone of Jacob was put out of joynt Gen. 32.25 then he was called Israel So that it s no contradiction When I am weak then I am strong 2 Cor. 12.10 The more they afflicted them Exod. 1. Ver. 12. the more they multiplyed and grew Is not the Hebrew here proper enough and the English answerable thereunto altogether as good which sounds thus word for word As they afflicted them so they multiplied and so they brake forth For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to break forth as water which bears down all Dams and Banks made to keep it in as the waters of Noah's flood overturned the earth Job 12.15 Or it may signifie the great increase of children as the Lord makes promise unto Jacob Gen. 28.14 Thou shalt break forth to the West and to the East to the North and to the South and great increase of goods Gen. 30.30 So Satan saith of Job that his cattle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breaks forth in the land And the enemies here of Gods people afflict them and as they afflict them so the Lord multiplies them and they brake forth in increase of children and increase of strength as the Psalmist commemorates both Psal 105.24 He increased his people exceedingly and made them stronger then their enemies And herein Israel according to the flesh and their enemies and their support and defence maugre all their opposition prefigure the Israel of God and their spiritual enemies and the grace and strength of God supporting them As the waters of Noe brake forth so was the Ark supported And the Lord saith that his peoples afflictions are as the waters of Noe. And as their enemies Mich. 7.19 the true Egyptians increase and break forth so doth the spiritual Israel also For so the Lord saith to his Church Thou shalt break forth on the right hand and on the left and thy seed shall inherit the Gentiles and make the desolate Cities to be inhabited Esay 54.3.9 And which may be a spiritual commentary on the words before us As the sufferings of Christ analogical to those he suffered such as we suffer for his sake such as he accounts as done unto himself Acts 9.5 As these sufferings of Christ abound in us so our consolation also aboundeth by Christ 2 Cor. 1.5 Wherefore droop not despair not O thou Israel of God! It is true the Egyptian burdens are great but Israel is strong and like a Palm tree Psal 92.12 which growes against the weight that is laid upon it Be strong and expect and pray for the stronger one Luke 11.22 Cum duplicantur latores venit Moses saith the Proverb When the tale of the Bricks is doubled then comes the spiritual Moses Be strong and he shall strengthen your heart all ye who put your trust in the Lord Psal 31.24 And she called his name Moses And she said because I drew him out of the water Here Pharaohs Daughter gives a genuin Etymology of Moses's name not because he was drawn Exod. 2. Ver. 10. but because I drew him out of the water Which was well if the Translators would have let it alone But they put in the margent as an etymon of Moses's name That is Drawn out But so the child had not been called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is drawn out But the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is active and signifies drawing or him who draweth Pharaohs Daughter thereby prophesying at unawares what Moses should do His Parents at his circumcision had given him another name which saith Clem. Alex. lib. 1. Strom. was Joachim the Resurrection of the Lord as hereby presaging that
by the Spirit of Jesus John 16.8 when the Spirit shall come he will reprove the world of sin the open and known sin the black Egyptian because they believe not in Christ that he is The I am John 8.24 And Moses supposed that his brethren would have understood how that God by his hand would deliver them but they understood not nor believed Acts 7.25 2. He shall reprove the world of Righteousnesse even the false righteousnesse of the flesh which the pretending religious world counterfeits out of their knowledge of Christ meerly after the flesh whereas our Lord saith He goes to the Father and they see him no more 3. He shall reprove the world of Judgement because the Prince of this world even the spiritual Pharaoh himself is judged and cast out John 12.31 Now because the Hebrews believed not Moses Acts 7.25 therefore their deliverance out of Egypt was interrupted and delayed Exod. 2.14 15. Nor can the spiritual Moses do his great works in us because of our unbelief Matth. 13.58 Wherefore O ye believing Hebrews who are in your passage from sin to righteousnesse from death to life from the letter to the Spirit or as Philo Judaeus interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 14.13 one who is passing out of the state of sin and corruption into the divine nature 2 Pet. 1.4 that 's a true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true Hebrew indeed let not us think low thoughts of the spiritual Moses let not us limit or stint our belief in the Lord Jesus but let us in this our journey 1 Pet. 1.13 Gird up the loynes of our mindes and hope perfectly for the grace that is to be brought unto us at the revelation of J. Christ who is the great God Tit. 2.13 who is able to save us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to all perfection who come unto God by him Hebr. 7.25 And God said unto Moses Exod. 3. Ver. 14. I am that I am The words in the Hebrew are in the future 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be what I will be And although it be true that there is oftentimes enallage temporum and that the present tense is sometime understood by the future yet it is not so here For if such an unlimited change may be according as men shall be pleased to make it to what purpose are the times distinguished It is true Hierom hath Sum qui sum as ours render the words I am that I am But he gives no reason for that translation no more do ours Wherefore if good reason can be given why we should adhere to that expresse text of Scripture rather then recede from it it will be of more weight with reasonable men then all mens authority against it Let us try The great name Tetragrammaton Jehovah is so composed by divine artifice that it signifies the three parts of time past present and to come as I have shewen largely on Gen. 9.26 When therefore the Lord calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be he implyes that in the later part of time he will more clearly manifest his Deity in and to the Humanity That we may the better understand this we may observe that the whole tract of time from the beginning to the end of it may be generally divided into two parts or ages one of type prophesie and promise the other of truth fulfilling and performance of what was typified foresaid and promised And this later eminently began when Christ appeared in the flesh and therefore we finde so often especially in S. Matthew ut impleretur that it might be fulfilled c. This time is expressed in the Prophets often by The last dayes those dayes that time c. which the Apostles call the end of the world the later times c. Yea although S. Paul speaks of his own times and calls them the ends of the world 1 Cor. 10.11 yet he tells us also of later dayes which should come after his time 1 Tim. 4.1 2 3. 2 Tim. 3.1.5 Now the Lord and his Prophets foretelling what shall come to passe they refer us in the first age or part of time to the accomplishment of it in the later part of time So we understand what our Lord saith to Moses Exod. 6.2 that He was not known to Abraham Isaac and Jacob by his name Jehovah that is as it imported a fulfilling of his promises otherwise no doubt he was known by that name unto them And the Prophets point at the later times for the fulfilling of their prophesies Examples are obvious as very often when we meet with this phrase They shall know that I am the Lord often in Esay Jeremy Ezechiel c. And they refer us unto the later times for a more cleer understanding of what they write as Jer. 23.20 And the reason is because in the Messiah the Lord would more clearly manifest himself and his wayes and works So Hos 3.5 Afterward shall the children of Israel return and seek the Lord their God and David their King and shall fear the Lord and his Goodnesse in the later dayes Whereas therefore the Lord now begun his work with Moses he made himself known unto him by his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be For all that time he was a God that hid himself under types and shadowes Esay 45.15 Until his only begotten Son declared him John 1.18 And then he who had called himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be in the beginning of his work he calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ego sum I am as often elsewhere so especially John 8.59 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before Abraham was I am Thus in this his first bringing up of Israel out of Egypt he styles himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be but the time would come when he should bring his people again from the depths of the Sea Psal 68.22 Esay 51.10 11. Zach. 10.10 This is wrought by the Lord who cals himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am who perfects that first rude draught of his first historical work in Spirit and Truth The Lord hath not communicated himself all at once but at first made himself and his Name known by Moses and the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in many parts and many manners in prophesies and promises in figures and types but in the last dayes he speaks unto us by his Son who fulfils all the types Col. 2.16 17. prophesies concerning himself Luke 24.44 and promises for all the promises of God are in him yea and in him Amen 2 Cor. 1.20 and by him comes grace to fulfil the Commandements Rom. 8.4 and truth to fulfil types and promises He fulfils the great promise of the Father even the promised Spirit He fulfils the oath of the Lord that all the earth should be filled with the glory of the Lord Numb 14.21 when all behold as in a glasse the glory of the Lord with his open face and are translated into
the same image from glory unto glory even by the Spirit of the Lord 2 Cor. 3.17 18. So great fulnesse flowes into these last times fulness of Righteousnesse when it rowls down like a mighty stream Amos 5.24 And fulnesse of peace like a river Esay 66.12 and Joy fulnesse of joy joy unspeakable and full of glory Psal 16.11 1 Pet. 1.8 The kingdom of God in righteousness peace and joy in the holy Ghost Rom. 14.17 This is Gods plenty this is the fulness of God which flowes into these last times All this fulness dwels in Christ Col. 2.9 when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when what God promises to be He fulfils in Being O what manner of men ought we to be who look for such things who hope that these things shall be fulfilled in our selves O let us not deceive our selves by flattering imagination and self-love in a matter of the greatest moment wherein as in a stratagem of war we can erre but once and then when it will be too late to correct that most dangerous and last errour But since we look for such things let us be diligent that we may be found of him in peace without spot and blameless 2 Pet. 2.14 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am unto us yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is and who was and who is to come Revel 1.4 and we also shall be filled with all the fulnesse of God Ephes 3.19 They will not hearken unto my voice For they will say Exod. 4. Ver. 1. The Lord hath not appeared unto thee It s but harsh English but the sense is good verbatim They will not hear in my voice I deny not but 't is the Syntax and costruction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know also that there are certain idioms and properties in all tongues as in the Hebrew Yet when there is special Emphasis in Hebreisms and special hints are given of the divine wisdom speaking in them I cannot omit them Such I conceive to be in these words before us For there is an inward word conveyed by the outward which the heart hearkens unto O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The minde-hears and the minde sees According to which we understand our Lords reasoning Psal 95.7 To day if ye will hear his voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his voice harden not your hearts And the reason which Moses alledgeth here makes to this purpose For they will say The Lord hath not appeared unto thee and consequently not spoken by thee By this argument S. Paul proves his Apostleship and mission 1 Cor. 9.1 Am I not an Apostle Am I not free How proves he that Have I not seen Jesus Christ our Lord Whence we may understand our Lords speech He that heareth you he heareth me Because the inward Word of God is conveyed in the outward voice Aliud est verbum aliud est vox saith holy Anselen A word and a voice differ formally one from other Primùm vox sonat ut verbum possit audiri saith S. Gregory The voice first sounds that the word may be heard There is an inward word called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and an outward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as made up into flesh Between these two is his voice to whom the Lord hath appeared and it is verbi vehiculum the Vehicle the Chariot of the Word which conveighs it unto the heart of the hearer As John Baptist calls himself the voice of the cryer for the same reason The Evangelist first describes the inward word John 1.1 In the beginning was the Word and the Word was with God and that Word was God Then before the essential Word was to be uttered he describes the voice A man sent from God whose name was John the same came for a witness to bear witness of the light that all men through him might believe Then he describes the Word made flesh and dwelling in us which cries in John and John is the voice of the Crier who hath cried in all men who have spoken any divine truth from heaven even from the beginning saith V. Bede as yet it doth sometime informing and instructing sometime checking and reproving sometime complaining sometime comforting whither are to be referred all the acts of conscience which are Gods cryings in the soul And thus Christ cried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the Spirits in prison 1 Pet. 3.18 19. Thus Wisdom or Christ cries Prov. 1.20 1. and 8.1 2 3 4. This inward essential Word must first be in and appear in those who are the vehicles of it unto men before they can be the voyces of God and Christ crying unto them For so the Son must first be in S. Paul before he could preach him among the heathen Gal. 1.16 This was that whereof Moses here doubted They will not saith he hear or hearken after the inward word in my voice for they will say The Lord hath not appeared unto thee and so not spoken in thee and by thee Thus the Corinthians sought a proof of Christ speaking in S. Paul 2 Cor. 13.3 And therefore the Lord furnisheth Moses with miracles to perswade the people that he had spoken by Moses To thee be it spoken who ever thou art who callest thy self A Minister of the Word Look into thy self whether the Lord and his living word hath appeared in thee and spoken in thee or no and whether by thy voice that word be conveyed unto men so that they who hear thee may be truly said to hear Christ speaking in thee and by thee 1 Cor. 9.1 If that word be in thee thou oughtest to speak Acts 13.15 If yet thou doubt whether they will believe thee because all are not workers of miracles 1 Cor. 12.29 Yea John Baptist was a Prophet and more then a Prophet Matth. 11.9 yet did no miracle John 10.41 live thou the life of that word unto which thy voice gives testimony and that life shall be the light of men 1 John 1.4 And because that life of God is strange and rare in the world it will perswade more then the word 1 Pet. 3.1 2. more then many miracles Barnabas exhorted that with purpose of heart the Antiochians should cleave unto the Lord for he was a good man and full of the holy Ghost and of faith and much people was added unto the Lord Acts 11.23 24. O my Lord Exod. 4. Ver. 13. send I pray thee by the hand of him whom thou wilt send I know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes may imply intreating as Gen. 43.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we beseech thee my Lord and the like Judg. 6.15 and so it might be understood here But then two expressions of intreaty should be in these words one in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
hidden and invisible Church as those names signifie Obs 2. What is principally to be partaken of in Christ his Head his ruling part we are to receive him as our Prince our Ruler and Governour This is that which is aimed at first in these words Many can be content to partake of him as a Prophet as a Priest as a Sacrifice but few as an Head few as a Prince Head and Governour As ye have received Christ Jesus the Lord so walk in him Col. 2.6 Obs 3. What part of the word is principally intended by the Head what else but the ruling part the Head-sum of the Law and Faith even love out of a pure heart 1 Tim. 1.5 Reproof 1. Those who aim at a Church like the Cyclops a Common-wealth without an Head without order of the members superiour and inferiour Reproof 2. Who reject Christ and will none of him as their Head We will not have this man to reign over us Luke 19.14 2. His Legs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They have their name in the Hebrew from bowing or being bowed They have analogie and proportion to the arms and legs of a man which are the instruments of motions and actions And therefore commonly by the feet and legs we mystically understand the passions and affections which move and carry out the soul and the whole man and put him upon actions which are signified by the hands and arms The eating therefore of the legs of the Paschal Lamb is having communion with Christ in motions and actions to walk as he walked 1 John 2.6 So S. Paul walked and he tels the Corinthians of his wayes that were in Christ 1 Cor. 4.17 Communion in power and strength signified by the Arm which is Christ Esay 40.10 and 53.1 By the Feet of the Lamb we may understand the lesse Commandements as by the Head the greater Hos 8.12 These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may signifie the great things of the Law in regard of the lesse Matth. 23.23 For the Commandements of God are not all of one cise Whence it follows That Obs 1. There are degrees of the word and Commandements of God some greater some lesse 2. Both greater and less must be kept Head and feet of the Lamb must be eaten Axiom 3. His appurtenance The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his inwards The word properly signifies all the intrails more specially the Heart And by the Heart the will love and mercy is to be understood The eating then of the inwards of the Pascal Lamb is the partaking of the will of Christ that it may be our meat to do his will John 4.34 S. Paul had Christs love and mercy in him I long after you saith he in the bowels of Jesus Christ Phil. 1.8 Obs 1. All the Commandements prohibitions promises and threatnings are to be received fed upon by faith and inwardly digested into life Observe all things whatsoever I command you Matth. 28.20 Believe all things which the Prophets have written Luke 24.25 To receive the most intimate requiring of the Law inwardly and to love the Lord our God with all our heart and with the spirit of our minde Obs 2. The participation of Christ is not outward onely but also inward His words are spirit and life John 6.63 His law is spiritual Rom. 7.14 The law of the spirit of life which is in Christ Jesus our Lord. His whole worship is spiritual John 4.23 24. Hitherto we have considered these members a part Come we now to the handling of them joyntly And here let us inquire Why must these three be eaten The whole Lamb must be eaten And why is there more special mention made of these three parts 1. They are the three parts which specially suffered in the true Pascal Lamb. His Head crowned with Thorns His Hands and Feet pierced with Nails and his Side with a Spear 2. We have been wounded in all these in our Head our intellectuals in our inwards our morals in our actions and affections From the sole of the foot even to the head Esay 1.6 3. We have wounded him in all these we have crowned his head with our thorny cares In his hand is the hiding of his power Hab. 3.4 But what are these wounds in thy hands These with which I was wounded in the house of my friends Zach. 13.6 even in those who enfeeble Christs power under pretence of infirmity and weakness of the Saints Obs 1. All our motions and actions which are signified by the outward members these are directed by the Head by the minde of Christ 1 Cor. 2.16 All our inward willing and nilling all our love hope desire fear joy grief all the actions proceeding from these these are guided by the minde and understanding by the Head Christ And therefore the words in the text if truly translated are very observable Ye shall eat the head with the legs and the purtenance thereof The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Head above the legs and above the purtenance thereof The head must rule the legs and feet all the motions and actions The head must be above the inwards it must guide the passions and motions and affections of the heart Though these parts be specially enjoyned the whole Lamb must be eaten Obs 2. The holy Spirit of God implies and requires our whole conformity to Jesus Christ under the names 1. of eating and drinking unless ye eat the flesh of the Son of man and drink his blood ye have no life in you John 6.53 His flesh is his Word the Word made flesh John 1.14 His Spirit is drink He hath made us to drink into one Spirit 1 Cor. 12.13 Hence is our spiritual life Christ our life Col. 3.4 To me to live is Christ Phil. 1.21 2. The Spirit requires our conformity unto him in clothing put ye on the Lord Jesus Christ Yea we must be armed with him what the Apostle calls the armour of light Rom. 13.12 13 14. he explains and calls the Lord Jesus Christ Reproof 1. Who will eat the Head who will be contemplative Christians but not the legs and feet they are not practical not affectionate Such an one was Judas he knew Christ and preached him but his bowels gushed out he had no mercy Reproof 2. Those who are practical and perform some outward work materially good without the inwards As the Pharisees would perform some outward duties without the inward and spiritual commandment Our Lord saith Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees ye shall in no case enter into the kingdom of heaven Matth. 5.20 Nor is that Authors tenent other then Pharisaical who writing a work of Wisdom adviseth men to supply the necessities of the poor and miserable but not to be moved or troubled at their miseries His reason Because saith he it damps a noble spirit I know not wherein he placeth the nobility of spirit unless with Aristotle he account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
purpose The Lamb is raw There hath been more paper blotted about this controversie and opposition of science and humane learning against humane learning and science then about any other that I know in the Christian Church Reproof 1. Those who kindle their own fire and boyl the Word in the water of their own doctrine contrary to the express precept here not sodden at all in water All the New Lights which have shined now many years they have not brought forth or shined to the life which is the end of all The young Prophet went forth to gather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and gathered wilde Gowrds 2 Kings 4.39 which are called fel terrae the Gall of the earth for their bitterness these he gathered and shred into the pot and when they came to be eaten they cried out O man of God death is in the pot c. They could never have eaten it had not Elisha cast in his Meal Many sons of the Prophets have gone forth into the field to gather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lights new lights of humane learning lights of imagination which shine like rotten wood in the night of ignorance what else can be gathered in the field of the world but fel terrae the gall of the earth Matth. 13.38 which they gather out of their own earthly minde Phil. 3.19 And these they shred into the pot and powre out to feed the people withal But the hungry souls after the word of righteousness cannot feed on this food for it s no food of life they cry out that death is in the pot And it would prove death did not Elisha cast in the Meal even the meal of that wheat which fals into the ground and dies John 12. and brings forth much fruit of life It is that Meal which takes away the bitterness from all mens learning and what followed upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was no harm in the pot the words are there was no evil word in the pot and so Arias Montanus turns that Text Non fuit verbum malum in olla there was no evil word in the pot Reproof 2. The people who contentedly feed upon the Word boyled in the water of mans doctrine heated by the fire of their own spirit which works not out the creudities nor scum of the sinful life It is a dreadful threatning ye read Ezech. 24.6 14. Wo to the bloody City to the pot whose scum is therein c. 4. Come we to the positive preparation of this spiritual food It must be rosted with fire Fire is natural and indifferent or spiritual and that good or evil The rosting by a natural fire is the drawing of crudity and rareness out of the meat Mysticè But the spiritual fire is here to be understood and that which is good and that either good in it self or good for us 1. Good in it self so God himself is a fire Hebr. 12.29 And he is essentially good and his Spirit is a fire S. Luke 4.16 2. Temptations also inward and outward Afflictions are a fire called a fiery trial that is to try us 1 Pet. 4.12 and these are good for us It is good for me that I was afflicted Psal 119.71 3. The Word also is prepared by the patience and practice of it and the examples of the Lord himself the Prophets and Apostles Being so prepared it becomes more savory and more easie of digestion Of this the Psalmist speaks Psal 119.140 thy word is fiery 4. Zeal also is a fire and although in it self it be indifferent yet in regard of the object in a good matter it is good to be zealous How shall the Paschal Lamb be rosted When they rost meat the superfluous moysture and crudity is dried and drawn out of it But is there any supersluity in the true Pascal Lamb surely no What necessity then is there that it be rosted The Word has been sodden by Commentators and Expositors and every one hath left his false gloss upon it according to every mans humour according to which there are many Christs Matth. 24.24 and all these must be consumed by the fire of Gods Spirit 2. The Word is most savoury when we partake of it in our afflictions then it has the best relish At other times it is like meat to men that have no appetite But when we are under the fire of afflictions pressures and calamities O how sweet the Word is then unto us as to the hungry soul every bitter thing is sweet Prou. 27.7 as a morsel cut off the Spit The Apostle remembers the Thessalonians of their appetite 1 Thess 1.5 6 7. Our Gospel came not unto you in word onely but also in power and in the holy Ghost there 's one fire And ye became followers of us and of the Lord having received the word in much affliction there 's another Doubt Why does the Lord propound these mysteries under outward things as of a Lamb c. Love is defined affectus unionis an affection of union oneness and sameness with the party loved Now because one man who loves another cannot really be one and the same with him Disparata non possunt fieri unum disparates cannot be the same he imparts something to him wherewith he may be in a sort one and the same with him such is that which enters into us as our meat and drink and such as is nearest to us as our garments and what else is needful for the preservation of our being Thus Jonathan loved David 1 Sam. 18.1 3 4. Their soules were in a sort one but how did Jonathan expresse that He stript himself of the robe that was upon him and gave it to David and his garments c. Does the Scripture think we intend only to express humane passion Jonathan figures the holy Spirit so his name signifies The gift of the Lord and he clothes David as when Judges 6.34 the Spirit of the Lord is said to come upon Gideon the Hebrew Text saith the Spirit clothed Gideon Rom. 13.14 Put ye on the Lord Jesus Christ 1 Thess 2.8 Being affectionately desirous of you we were willing to have imparted unto you our own souls because ye were dear unto us There is no love without communication of something from the party loving to the party loved Thus John 3.16 God so loved that he gave his only begotten Son Gal. 2.20 He loved me and gave himself for me Ephes 5.2 Christ loved us and gave himself for us So he loved the Church and gave himself for it ver 25. And thus the Lord Jesus Christ to testifie his intimate love unto us he communicates himself unto us by the Sacrament of his body and blood which is called therefore Sacramentum unionis whereby he affectionately imparts himself unto us John 6.55 56 57. My flesh is meat indeed c. He that eateth my flesh and drinketh my blood dwelleth in me c. Terms of art are as weights wherewith we weigh silver and
gold And such are the Sacraments and vertues in them and conveyed by them For whereas spiritual things have no proper name of their own saith Dion Areopagita its necessary that if we must know them they borrow the symbolical representations of themselves from outward and sensible things whereby they may be accommodated and fitted unto our understanding For it is impossible saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Divine Ray should otherwise shine unto us then as it is inveloped and hidden in variety of holy coverings Seeing therefore that which we partake of in the Sacrament inwardly is a spiritual thing and the very same spiritual grace whereof the Israelites were partakers in the Passover and even the Israelites and we Surrogatus Israel the true Christian Church eat of the same spiritual meat and drink the same spiritual drink 1 Cor. 10.3 4. The difference of the outward Elements makes no difference in the spiritual grace For Christ of whom we partake in the Sacrament is properly no more Bread and Wine then he is Manna and Water out of the Rock then he is the meat and drink Offering then he is a Pascal Lamb. All which signifie Christ The difference therefore is only in the outward signes Obs 1. As there is an inward hidden man of the heart a spiritual and heavenly man 1 Pet. 3.4 so in reason there must be an inward spiritual and heavenly food which he inwardly feeds upon and wherewithal he is inwardly nourished And therefore when our Lord had spoken of his body and blood to be fed upon and drunk he saith My words they are spirit and they are life even the truth of God Veritas est animae pabulum the divine truth is the food of the soul the Pascal Lamb the spiritual meat 1 Cor. 10.2 3. That bread of God which comes down from heaven John 6.33 That hidden Manna that food which endures unto the everlasting life All this is Christ the truth the spiritual Bread Meat Manna Pascal Lamb. And this is that which the true believer inwardly eats and feeds upon in the holy Sacrament This is that which our Lord meant when he said Matth. 26.26 This is my body this is my blood c. For surely his natural body his outward flesh and blood was present with them at the Table and of that he could not be understood to speak but of his inward and spiritual body and blood which he gave even his living Word and Spirit Of this he speaks fully John 6.48 58. Obs 2. As there is an inward and spiritual man and a proportionable food for him so must there be an inward and spiritual participation of that food For it is not possible corporally and bodily to eat that which is spiritual and heavenly And therefore what we read in the text Eat not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it Moses expresseth otherwise toward the end of this Chapter A stranger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not eat thereof what is turn'd thereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in as Arias Montanus renders it exactly a stranger shall not eat in it And again when thou hast circumcised him then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall eat in it and so often in the following words The participation of Christ is inward in the Sacrament It is something inward that the believer feeds upon So the Psalmist dwell saith he in the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pasce veritatem and feed on the truth Obs 3. Christ is to be partaken with and in his afflictions the Lamb must be eaten roasted the sawce is bitter herbs the bread is bread of affliction 1 Thes 1.5 6. the cup is of Christs passion Exhort Be we all exhorted not to eat of the Lamb raw nor sodden at all with water but roast with fire his head upon his legs and upon the purtenance thereof yea to eat the whole Lamb let us endeavour after a full communion with Christ 1 Cor. 1.13 Is Christ divided ver 30. He is made unto us wisdom righteousnesse sanctification and redemption Conform our selves to his minde motions actions life strength c. Whether do we thus communicate with him Whether are we strong against our spiritual enemies by Christ who is the power of God 1 Cor. 1.24 The Lord tels Joshuah Chap. 7. There is an accursed thing in the midst of thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore thou canst not prevail against thine enemies There must no uncircumcised person eat of the Passeover There must of necessity therefore be an inward circumcision of the heart that the accursed thing may be removed a laying aside all filthiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and superfluity of naughtiness that we may receive with meekness the ingraffed word which is able to save our souls This is no hasty business 'T is true the circumcision of the flesh was soon dispatched but that of the Spirit is a long work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumcidendo circumcidetur Gen. 17.13 in circumcising he shall be circumcised It s long a doing as that which answers to it mortification moriendo morieris dying thou shalt die It s a long a lingring death That sinful life which we have lived in the flesh was not contracted in an instant no nor in a short time Nemo repente fit pessimus no man is stark naught upon a sudden but by little and little and by little and little is the sinful life to be deaded and destroyed and the holy life to be raised from the dead Nemo repente fit optimus no man becomes so good as he ought to be upon a sudden What the Lord promised Israel according to the flesh Exod. 23.27 28. and made it good to them outwardly the like he promiseth and makes good to Israel according to the Spirit inwardly He sends his fear before us and drives out the spiritual enemies for the fear of God driveth out the sin Ecclus 1.21 O but it 's better thou wilt say to die once then be alwayes a dying O how painful is it to die unto sin Every sin is a life such as it is and therefore to part with it must be painfull as death How tedious and irksom is the pain of circumcision It 's said of the Sichemites that they were sore on the third day Their pains then prevailed saith the Chald. Paraph. as all wounds are most sore on the third day But thy wounds may be sore thy two first dayes Hos 6.2 The law of the Father which brings in the fear Exod. 20.20 that has torment 1 John 4.18 The Gospel of the Son requires the mortification of sin Romans 6.8 But then followes the third day the quickning power of the Spirit But alas I am unclean and guilty to my self of many sins and how shall I eat the Pascal Lamb 2 Chron. 30.18 19 20. A multitude of the people had not cleansed themselves yet did they eat the Passeover otherwise then it was written But Hezekiah prayed for them saying The
〈◊〉 〈◊〉 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
old I am the Lord your holy one the Creator of Israel and your King I have not caused thee to serve with an Offering c. but thou hast made me to serve with thy sins thou hast wearied me with thine iniquities Esay 43.15 23 24. If the Lord be our King and so patient toward us let us suffer with him even to the death of every sin so shall we reign with him 2 Tim. 2.12 If we call him Father let us honour him Mal. 1.6 If he be our Shepherd let us hear his voice and follow him John 10. So will he bear us with his strength unto the habitation of his holiness Behold Exod. 16. Ver. 4. I will rain bread from heaven for you and the people shall go out and gather a certain rate every day that I may prove them whether they will walk in my law or no. Our Saviours words John 6.32 63. are a clear Commentary on this Text which this Translation obscures For in these words its evident the Spirit or finger of God points at a mystical understanding of the Bread from heaven when presently the Bread is called the Word For so what is turn'd a certain rate every day is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbum dici in die suo The Word of the day in its day For what is more ordinary in Scripture then the Word of God to be compared to Bread Man doth not live by Bread only but by every Word that proceedeth out of the mouth of the Lord doth man live Deut. 8.3 which our Saviour citeth Matth. 4.4 Jer. 3.15 and 15.16 Thy Words were found and I did eat them and thy Word was unto me the joy and rejoycing of my heart Whence it is that according to this Metaphor this Lord threatens a famine of this Bread Amos 8.11 I will send a famine in the Land not a famine of Bread nor a thirst for Water but for hearing the Words of the Lord c. Beside the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 however it be of a very large signification yet it reacheth not to what is imposed upon it here a certain rate nor does the margent help it the portion of a day Nor will the end which the Lord here aims at appear from that Translation which yet will be evident if we render here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word The Word of the day in its day that I may prove them whether they will walk in my law or no. Which the speech of Job Chap. 23.12 makes manifest Neither have I gone back from the Commandement of his lips I have esteemed the words of his mouth more then my appointed portion By the words thus rendred we also understand our daily portion of heavenly food the word of the day in its day is our daily bread which we are taught to pray for Give us this day our daily Bread See more of this on Verse 16. This is the thing which the Lord hath commanded Exod. 16. Ver. 16. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Arias Montanus and Vatablus turn Hoc est verbum This is the Word So the Vulg. Lat. Hic est Sermo and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Chald. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word Moses speaks of Manna and calls it the Word or that Word and in the verse before he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Bread S. Paul warrants this translation when speaking of the same Manna he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual meat 1 Cor. 10.3 Of this the true Hebrews must gather every man according to his eating an Omer for every man according to the number of their souls An Omer is Cibus diurnus hominis the daily bread which every soul prayes for and feeds upon even the bread of God which cometh down from heaven and giveth life unto the word So our Lord having interpreted the Manna here spoken of John 6.33 c. they who heard him said and let us say with them Lord evermore give us this Bread Thou shalt have no other Gods before me Exod. 20. Ver. 3. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here taken equivocally for that which is the true God blessed for ever and for that which the imagination feigns to it self to be a god and ascribes a Deity or something proper unto the true God thereunto as fear faith hope love c. What the man feigns to be a god is either some created thing or a mans own meer imagination it matters not whether For be it a creature or be it a fiction and invention of man the deity of that creature and fiction wholly depends upon the man and is indeed an Idol so that unless the man think it to be a god and have it for a god Animo non cogitante if he think it not so it is no god According to which sense the Apostle saith An idol is nothing in the world 1 Cor. 8.4 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which by our Translators is turnd other is rendred by the LXX sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of two sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alius one of many sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alienus strange and belonging to another Here they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other gods But whereas the proper signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Posterior fuit tardavit moram fecit to be after to delay to be slow Since also the Lord the only true God justly claims all priority all precedency Esay 41.4 I the Lord the first and 43.10 Before me there was no god formed neither shall there be after me And 44.6 I am the first and I am the last and beside me there is no god And the like chap. 48.12 Revel 1.8 and 22.13 Since also all the reputed other gods are noted in Scripture for their novelty as Deut. 32.17 They sacrificed to Devils not to God to gods whom they knew not to new gods that came newly up Judges 5.8 They chose new gods c. Whence they are called gods made with hands molten gods gods of silver and gold c. I conceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly to be rendred after-gods though I deny not but that they may be turn'd other also What is further added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt have no after-gods before my face is diversly rendred as Coram me before me so Hierom Munster the French and Spanish Translations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside me so the LXX and the Chald. Par. Martin Luther Piscator and the Low Dutch Translations as also Castellio But is any thing more clear in the Hebrew then that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Super facies meas upon my face so Arias Montanus turns the words Nor do I doubt but others would so have rendred them but that they thought fit rather to give the sense then the proper meaning of the words which seems somewhat harsh But if we consider what is the face
of God and how the after-gods may be said to be upon Gods face the text will be clear to all who are spiritually minded And what is the face of God but his Christ Exod. 33.14 15. Moses desires to see Gods face that I may see or know thee as a man is known by his face And the Lord said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My face shall go before thee which the Chald. Par. turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Shekinah the in-dwelling Deity which is the Christ of God shall go before thee Thus what we have Mal. 3.1 before me is before thy face Matth. 11.10 And what do all the after-gods but cover and obscure the face of God even his Christ in us What other was Ashtoreth 1 Kings 11.5 Is not that Goddess of the Zidonians worshipped as much at this day as ever What is Ashtereth but wealth and riches And what else is Chemosh the abomination of Moab viz. the god of junketing after suppers of old what is he but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surfetting and drunkenness Rom. 13.13 of later times worshipped day and night Ye read of Tammuz that is Adonis for which the women wept Ezech. 8.14 which is no other then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasure and voluptuousness The many Baalim which the Church confesses Esay 26.13 what are they but the Lording and ruling lusts which have had dominion over us What is the inward Antichrist that after-god but the contrary unction which teacheth lies and opposeth the true Anointing the Christ of God which leadeth into all truth John 16.13 So that the Lord complains that these false gods and such as these have made a separation between us and our God and our iniquities have hidden his face from us Esay 59.2 And well may he complain when he is pressed under them as a Cart is pressed that is full of sheavs Amos 2.13 When he is troden under foot Hebr. 10.29 Let us now look into our selves impartially who ever we are whether none of these after-gods be in us whether they be not upon the Lords face and hide it from us yea or no. Surely that what ever it is whereon the heart is fastened and whereunto it cleaves without the Lord and his righteousness that is an after-god because the Lord alone is to be loved with all our heart and with all our soul and with all our strength and with all our minde Luke 10.27 It is much to be feared that some of these after-gods interpose between us and the only true God who is the first and the last since many there have been who have set up their Idols in their hearts and put the stumbling-block of their iniquity before their face yet have presented themselves before the face of God Ezech. 14.1.2 and the like we read Hos 7.1 2. If therefore any of these after-gods be found in us that good God who is the first and the last he hath prescribed us a method what in this case we ought to do and hath promised what he will do for us 2 Chron. 7.14 If 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 and will forgive their sin and will heal their land Then will the Lord utterly abolish all the after-gods and consume Antichrist with the Spirit of his mouth and destroy him with the brightness of his coming 2 Thess 2.8 Then shall we behold his face in righteousness we shall be satisfied in the awaking of his image Psal 17.15 Thou shalt not take the Name of the Lord thy God in vain Exod. 20. Ver. 7. For the Lord will not hold him guiltless that taketh his Name in vain The Name of the Lord is generally understood to be either God himself as Deut. 28.58 This glorious and fearful Name The Lord thy God Or what other appellation the Lord hath given to himself in Scripture Exod. 33.19 and 34.5 6 7. Psal 9.10 What here is rendred Thou shalt not take the Name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be better turn'd Thou shalt not bear the Name of the Lord thy God in vain For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though a very large word yet generally signifies either to lift up somewhat as a Banner Esay 5.26 So to take Gods Name as here Deut. 5.11 having taken up to bear or carry so to bear the Name of God and Christ Thus the Lord saith of Paul he is a chosen vessel to bear my Name Acts 9.15 1 Cor. 6.20 Glorificate portate Deum in corpore vestro in spiritu vestro so the Vulg. Lat. Glorifie and bear God in your body and in your Spirit and so we shall bear the image of the heavenly 1 Cor. 15.49 Thus Arias Montanus renders the words before us Non feres Nomen Domini c. Thou shalt not bear the Name of the Lord c. This bearing of Gods Name must not be in vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is commonly conceived to be the naming of God whether in swearing or otherwise without necessity without due reverence without just cause lightly slightly vainly So the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which S. Cyprian renders in vanum vainly and Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rashly All which is true but far from the full meaning of these words For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is his Name and his Name is himself as hath been shewen And to bear that Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only vainly and rashly but also falsly lyingly and contrarily to the truth For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred in vain by our Translators in the third Commandement is turned by them false in the ninth Chmmandement which Exod. 20.16 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false or lying Exod. 20.7 Deut. 5.20 So that what is commonly understood by taking Gods Name in vain a light rash and unadvised kinde of swearing it is much more and the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators render in vain is to be inlarged to falshood and lying and so to perjury false swearing and forswearing Yea the Greek Interpreters very often render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false and lying Ezech. 12.24 a vain vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lying vision and the like Chap. 13.6 7 8 9. Hos 12.9 and often elsewhere Yea where the Lord forbids the bearing of his Name falsly we are to understand all false pretences and shews of goodness piety God and godliness all false feined and counterfeit holiness which especially in these dregs of time have been practised according to that damnable art of Seeming to be prohibited in the third Commandement And this the Sanction and establishment of this law proves evidently by the following just and proper penalty For what is further added that the Lord will not hold him guiltlesse is in the Hebrew 〈◊〉 〈◊〉
persons devotions and prayers shall be accepted of God being sanctified by the holy Ghost Rom. 15.16 If a soul shall sin through ignorance against any of the Commandements of the Lord concerning things which ought not to be done Levit. 4. Ver. 2.13.22 and shall do against any of them I have three exceptions against the translation of this second verse whereof two are common to verse 13. 22. 1. What is here rendred against any of the Commandements is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex omnibus praeceptis of all the Commandements 2. What they put in a Parenthesis concerning things which ought not to be done is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which should not be done 3. What is turn'd against any of them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from one of them 1. What a difference is here in the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among all the significations reckoned up by Grammarians doth not signifie against nor doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie any unless joyn'd with a negative as Exod. 20.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non facies omne opus i.e. ullum that is as our Translators turn that place well thou shalt not do any work 2. What reason had they to put those words in a Parenthesis concerning things which ought not to be done And what need was there of that supplement concerning things I suppose to make the best of it it might be this pious consideration whereas these words the Commandements of the Lord come immediately before if these words which ought not to be done shold so follow there might be an ill inference made viz. That some of the Commandements ought not to be done But they well knew that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well a negative precept as an affirmative as the Rabbins call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a precept-do an affirmative precept and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a precept-thou shall not do a negative precept so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a precept or Commandement is common unto both Yea themselves elsew where so render the words without scruple as Psal 15. wherein there are more negatives then affirmatives yet they conclude the Psalm he that doth these things shall never fall Zach. 8.16 17. These are the things which ye shall do c. where there are things to be left undone which the Lord saith he hateth Yea although the Decalogue or Ten Commandements are more of them negative then affirmative yet how ordinary is it with the Lord to enjoyn us to do his Commandements For to do them is to obey them whether affirmative or negative 3. What they turn against any of them is from one of them And ver 13. If they have done some what against any of the Commandements whereas the Hebrew words are if they have done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of all c. And again verse 22. If the Ruler hath done somewhat against any of the Commandements c. the words are to be rendred as before if he hath done one of all c. In these places the note of universality all the Commandements and the singularity of the breach and violation of one of them are both slur'd and vanish in conceptum confusum into an obscure indefinite How much better hath the Tigurin Bible expressed both in ver 2. If a soul shall sin through errour in cunctis prohibitionibus Domini quae fieri non debebant ipse verò unum ex illis fecerit c. In all the prohibitions of the Lord which ought not to be done but he hath done one of them c. So Vatablus So Luther also mentions one of the Commandements and two Low Dutch Translations Pagnin also and Tremellius Piscator and the French Bible I note this the rather because of that almost general neglect of Gods Commandements held by some not to belong to a Christian man by others to be impossible to be kept through the grace of God by any man and this opinion amounts to the same in effect with the former whereas these three verses beside manifold other Scriptures forcibly prove that as the Lord requires both of the Priest and the People of the Ruler and all and every one under his power an universal regard to be had to all and every one of his Commandements so he supposeth that all and every one of these have respect unto all the Commandements of God and to every one of them in that he prescribes an offering in case any one of them hath broken one Commandement and that out of ignorance and errour And certainly the like care and observation yea greater ought to be had by us Christians in respect of all every Commandement of God For although it be now almost commonly believed that there is something to be remitted and abated of the strictness and rigour of the Law in our Evangelical obedience in regard of that which was required of them who lived under the Law that assertion is altogether groundless and untrue which yet therefore hath obtained belief and approbation amongst most men because it is easie For they love an easie religion a-life Proclives à labore ad libidinem men by corrupt nature hate what is hard and difficult love their ease But the Gospel indeed requires more obedience of us then the Law which may appear as by that which our Lord affirms Except your righteousness exceed the righteousness of the Scribes and Pharisees which yet was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most strict Heresie as the Apostle calls it Acts 26.5 ye shall by no means enter into the kingdom of heaven Matth. 5.20 As also by our Lords exposition of the Law that the obligation of it reacheth to the soul and spirit Matth. 5.21 c. Yea the penalty of disobedience to the Gospel is more grievous then that for the breach of the Law For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward how shall we escape if we neglect so great salvation Hebr. 2.2 3. and 10.28 29. He who despised Moses Law died without mercy under two or three witnesses How much sorer punishment shall he be thought worthy of who hath troden under foot the Son of God c. And great reason there is For where the Lord hath given more grace he may justly expect more obedience and duty from us according to our Lords rule of equity Luke 12.48 Let us well consider this O Reader who ever thou art and let us conscientiously regard every one of Gods Commandements and take great heed lest we break any one of them since he who breaks but one Commandement is guilty of all James 2.10 As in a copulate Axiom saith the Logician one false part renders the whole Axiom false And a Chrystal Glass or Mirrour though broken but in one part yet the whole Glass is said to be broken And one breach made in the Glass of righteousness the holy Word of God
11.12 28. lest his people being mingled among the Nations should learn their works and swear by other gods See the truth of this Jer. 12.14 15 16. Thus saith the Lord against all mine evil neighbours c. it shall come to pass if they shall diligently learn all the wayes of my people to swear by my Name The Lord liveth as they have taught my people to swear by Baal then they shall be built up in the midst of my people And we now live mixt one with another good and bad together and every one endeavours to assimilate and render another like unto himself O that every one of us so far as we have attained would endeavour to render another like unto God! Now although swearing by the Name of God rashly vainly and falsly and without just cause hath alwayes been a sin and so accounted Ecclus 23.9 13. Yet the universal prohibition hereof was reserved until the time of Reformation Matth. 5.33 37. Howbeit that this kinde of swearing ought not here to be understood but Adjuration only and to put an end to controversies among men as hath been said will appear to be true if we lay to the words now questioned and compare with them what Solomon saith Prov. 29.24 He that is partner with a thief hateth his own soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he heareth adjuration and uttereth it not Where we have these very words of the Law Levit. 5.1 and an exemplification of it In this case the Arabic Proverb is not to be understood Repentance for silence is better then repentance for speech And that of Cato hath no place here Nam nulli tacuisse nocet nocet esse locutum For silence in this case argues a consent unto evil Take notice here Christian Reader how strict the Lord is in requiring a discovery of sin and that the truth should be brought to light and judgement and that under a ceremonial dispensation so that he who concealed his knowledge rendred himself guilty And shall we who ought to depart from and hate every evil way and every iniquity and loathe it in our selves shall we hide and keep anothers sin as sweet under our tongue In this case it will well beseem our Christian prudence and charity to enquire what will be more profitable for our brothers reformation whether to accuse him and discover his sin as Joseph did his brethrens Gen. 37.2 or at least for a time with lenity and pious long-suffering to bear his weakness But if we wink at and dissemble our brothers sin as if we favoured it and waited not for a fit time for reproof of it we make our brothers sin and guilt our own and our tenderness and clemency toward our brother will be interpreted no less then contumacy and disobedience toward God Remember how Solomon concludes his Ecclesiastes and with it I shall conclude this Essay God will bring every work into judgement and every secret thing whether it be good or whether it be evil And the Priest shall make an atonement for him concerning his sin Levit. 5. Ver. 6. This sense is imposed upon these words beside their genuin and proper meaning which is this And the Priest shall expiate or purge him from his sin The only difficulty if any there be is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it be referred to the person purged from his sin and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to purge or expiate is construed with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or whether it have reference to the Sacrifice as Arias Montanus understood it Both have their Authors and their meanings good As for Atonement what is meant by it but union with God or oneness as when God and man are at one And how can that be wrought while the sin intervenes and keeps man at a distance from his God Esay 59.2 It is true indeed that the Spirit of God hath couch'd two actions under one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. to cover and 2. to purge cleanse or expiate But although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie to cover yet not so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.16 as a cloak to cover knavery not so as to hide the sin but as a playster is applyed to cover and so to cure and heal a wound and so the first signification will fall into the second Thus the Tigurin Bible renders the words verbatim Et expiabit eum sacerdos à peccato suo And the Priest shall purge or expiate him from his sin And the Chald. Par. saith the very same though somewhat otherwise translated So Munster so Vatablus so Tremellius so Diodati And although the Spanish Bible hath reconcilierà in the text yet it hath expiarà the Priest shall expiate in the margent If meantime the sin remain how can the atonement or reconciliation be made since sin is the only make-bate Quod turbat omnia which therefore if it remain and be not really and truly removed and taken away the wrath and the condemnation and guilt and obligation unto death must remain with it What is wont in this case to be said that there is no condemnation to them that are in Christ Jesus which words are usually cited alone and the following words suppressed it is true of them who walk not after the flesh but after the spirit whom the law of the spirit of life in Christ Jesus makes free from the law of sin and death in whom the righteousness of the law is fulfilled Rom. 8.1 4. It is true these actions are all of them ceremonial poor and beggarly rudiments yet by them are figured out the pretious truths of God touching atonement with God and expiation from sin as gold is weighed out by brass or leaden weights The real purging from our sins by Christ is meant by the ceremonial expiation wrought by the Priest and the sacrifice And therefore the Apostle so reasons if the blood of Bulls and Goats and the ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the flesh so far then it did sanctifie how much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God Purge your consciences from dead works to serve the living God Let us well consider this Christian Reader lest in a matter of so great concernment unto our immortal souls we suffer our selves to be deceived by concerning a word of very large signification which if it mean any thing but expiating the sin take heed of it Dolosus versatur in generalibus if we be deceived in the figure we shall also be deceived in the Truth it self which is conveyed by it But suppose the sin only covered which is that which many contend for if it yet remain in us what singular benefit is the Reconciliation or Atonement unto us only that the putrid and loathsom ulcer is skin'd over that the remorse and clamour of the guilty conscience is quiet and stilled for a time that the malefactor is
own suffering with them praying for them thâ—earning exhorting entreating and beseeching them to offer up their bodies as a living sacrifice using all means to consume mortifie and destroy the whole body of sin Thus to eat up the sin is to consume it Gen. 31.41 what is turn'd confaine is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat And to consume it and destroy it is by our sympathy and hearing them to help them to consume and destroy the body of sin For so what Psalm 41.9 we read he that did eat my bread John 13.18 our Lord saith he that eateth bread with me So to consume and destroy sinners is to eat them Numb 14.9 Joshuâ— and Caleb say the people of the land are bread for them compare herewith Numb 22.4 Deut. 7.16 This language is uncouth and strange and the duty of bearing and forbearing one another hath been so long out of fashion especially these times of violence and bloodshed that it s hardly known to be the law of Christ to bear one anothers burdens Gal. 6.2 And very few there are who are known to be his Disciples or servants by his Livery John 13.34 A new Commandement do I give you that ye love one another as I have loved you that ye also love one another And why does our Lord repeat that duty was it not enough to say love one another as I have loved you but he must inculcate the same again that ye also love one another He the great High Priest loved us with an heroical love with a love strong as yea stronger then death He eat up and consumed he bare and bears the sins of many Esay 53.11 So he loves us and his Commandement is that we so love one another And that indeed such an intense love is required of his Disciples appears by his Apostles exhortation unto it Ephes 5.1 Walk in love how As Christ loved us And how was that and gave himself for us an offering and a sacrifice to God This indeed is a new Commandement and never before heard of a Livery whereby all men may know who are the Disciples of Christ there are so few who wear it But lest I be thought to urge this comparison intensis gradibus to the extent of it and beyond our Lords and his Apostles drift whereas our Lord and his Apostle meant it only in remissis so that some small measure of love might serve the turn read what his best beloved Disciple adviseth touching this very argument Hereby saith he perceive we the love of God because he laid down his life for us and we ought to lay down our lives for the brethren If this be well understood that of Philo Judaeus will not seem strange 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vertuous man is an expiation and atonement for a wicked man Thus Ezechiel Chap. 4.4.5 must bear the iniquity of the house of Israel O my Brethren whom the High Priest of our profession Christ Jesus hath made Priests of the holy of the royal Priesthood 1 Pet. 2.5.9 Let us consider our office and what reward the Lord gives us for discharge of our office Ye have both in the words before us The Priest that makes expiation of the sin it shall be his or it shall be to him If thus we bear our brothers sins instruct exhort dehort admonish sympathize and suffer with him and by all means endeavour the consuming and abolishing his sin the Wiseman hath assured us that we shall be satisfied by the fruit of our mouth Prov. 12.14 He who thus with great patience and long-suffering waits at Gods Altar he shall be partaker with the Altar 1 Corinth 9.13 S. James assures us that he who converts a sinner from the errour of his way shall save a soul from death and shall hide a multitude of sinnes James 5.20 He put his breast-plate upon him and he put in the breast-plate Levit. 8. Ver. 8. the Urim and the Thummim The words contain a part of Moses investiture of the High Priest Having put upon him his breast-plate he put into the breast-plate the Urim and the Thummim What these were great enquiry hath been made both by antient and modern Writers The Translators leave them without translation only they are left in the Hebrew with much emphasis He put into the breast-plate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Urim and the Thummim But why were not these words turned into English It is true there are many names and words some proper others appellative which by the holy Spirit and venerable antiquity according to the dictate of the Spirit hath left without translation in their own native language as Hosanna Hallelujah Maranatha and many other appellatives beside many proper names The words before us are none of those but we finde them rendred by Translators as the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he put upon the brest-plate manifesiation and truth The Vulg. Lat. Aptavit rationali in quo erat doctrina veritas in which was Doctrine and Truth It is true the Chald. Par. hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vrim and Thummim but in the Chaldee tongue not in the Hebrew The Syriac turns the words Knowledge and Truth and the Arabic Declarations and Truths Castellio Claritas integritas clearness and integrity Luther Liecht and Recht Light and Right that is Justice or Righteousness One Low Duch copy followes Luther herein that of Cullen renders the words according to the Vulg. Lat. a third hath Light and Fulness Coverdale turns the words Light and Perfectness And so many testimonies and warrants we have to translate these words And I would render Urim and Thummim Lights or Illuminations and Perfections or Consummations I have done with the words but what shall we say to the things themselves To define what these were it s none of my business nor indeed dare I attempt that which hath puzzled all the learned men in the World Only I shall relate what hath been delivered by diverse men in their generations Some to make good the V. Latin translation of these words would deduce Vrim from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to teach that 's Doctrine doctrine and Thummim from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Credidit to believe there 's Veritas Truth the object of belief But their originals are better known to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perfecit to perfect Some would have these to be the Nomen Tetragrammaton which they say includes the mystery of the Trinity and the incarnation of Christ Others say they were certain letters which being shuffled together made up the Answer of the Oracle to what was asked of God Others affirm that they were two bright shining Stones immediately made by God which gave a lustre according to the Answer of God to the question of the High Priest Others that these were an Adamant which changed the colour according as the people were qualified and God pleased
us I beseech you sadly consider the punishment of these men and let us from their example Discere justitiam moniti Learn righteousness and remember that the Lord will be sanctified either upon those who are neer unto him Ezech. 38.22 23. Or by those who are neer unto him 1 Pet. 3.15 Let us be sober righteous and godly that we may put difference between holy and unholy and between unclean and clean that we may teach the children of Israel the people of God all the statutes which the Lord hath spoken unto them by the hand of Moses Levit. 10.10 11. that they may be a people also neer unto God For the Lord hath said that he will be sanctified in his nigh ones such as are neer unto him and intimate with him and before all the people he will be glorified Yea let Priests and people who are neer unto God consider that their Body is the Temple of the holy Ghost which is in us which we have of God and are not our own For we are bought with a price therefore let us glorifie God in our Body and in our Spirit which are Gods 1 Cor. 6.19 20. The Swan Levit. 11. Ver. 18. the Pellican and the Gier-Eagle I believe these three fowls are all mistaken Our Translators render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Swan following herein S. Hieroms authority But if we may believe that most diligent and accurate searcher of Nature Vlysses Androvandus one who was extream well seen in most languages he tells us that the Hebrews have no word that simply and properly signifies a Swan And most Translators that I have yet seen are of his judgement For the Greek Interpreters turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but what special Bird that is we have no English word that I know to signifie it unless with Ainsworth we turn it a Redshank It s said to have the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it hath a purple coloured beak it s agreed by them to be a water fowl Pagnin herein followes the LXX so doth the Spanish Translation and Vatablus but Tremellius will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Monedula a Chough or a Daw and that 's a land fowl The Jews side with neither One of the learned Rabbins derives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies attonitum esse obstupescere to be astonished because he who looks upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be astonished in that it is of such a strange shape and so unlike to other creatures Another of them saith that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Mouse that flies in the night or a flying Mouse that is vespertilio a Bat which the Naturallists doubt whether they may count it among the fourfooted beasts or among the birds as it is described negatively Vespertilio neque in muribus planè neque in volucribus Its neither altogether a Mouse nor altogether a Bird but mixt of them both Howbeit because it flies though with membranous wings and scarce useth its feet though four in going therefore it s reckoned by the Naturalists among the night-birds according to the Poets description of it Nocte volans seroque tenens à vespere nomen This seems to be the more probable because verse 30 of this Chapter we finde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the creature now in question forbidden among the creeping things and interpreted a Mole For there are many words and names among the Jewes common both to fowles and beasts of the earth saith Vlysses Androvandus Yea many living creatures disparat one from other yet may have the same name common to them Nor ought this to seem strange to us since very frequently one kinde of creature hath been taken for another As from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leo the Lion Aries was mistaken And from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aper a Bore is the Latin Caper which signifies a Goat And whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anser signifies a Goose thence is our English word Hen Gallina And from the Latin Vulpes a Fox is our English word Wolf Lupus and many the like But because the Bat hath in its shape a kinde of loathsomness and may suppose in men a natural abhorrency from eating it though Strabo lib. 16. reports that the inhabitants of Borsippa and Scal. Exer. 236.3 that the Islanders of Catigan feed on Bats and whereas the people of God were brought up in all principles of neatness and cleanliness especially in regard of their food as may appear out of many places of this book as also Ezech. 4.14 Acts 10.14 they seem not to need such a prohibition Also because Moses here reckons up all such as are unquestionably fowles except the Bat which he puts last by occasion of which he addes ver 20. all fowls that creep going upon all four shall be an abomination unto you Hitherto we have heard what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not Now what is it I conceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an Owl So Castellio renders the word And Arias Montanus because mention is made of other kinds of Owles ver 16 17. he borrowes an Italian word Civetta which Vlys Androvandus useth which also signifies an Owl As for the Swan the same author thinks some injury to be done to her that she should either under this name or any other be reckoned among the unclean fowles and such as are not to be eaten since the Romans of old saith Plutarch were wont to put up their Swans and fat them and eat them as a very rare dish as the Cygnets are accounted at this day Although it cannot be denied but that the prohibition of eating the flesh of certain beasts fowles and fishes imported unto Ifrael according to the flesh an abstaining from communion with the Heathen by reason of divers analogies and proportions between them as was darkly intimated Levit. 20. Where the Lord having prohibited the Heathenish manners practised by the nations whom the Lord cast out of the Land I am saith he Jehovah your God who have separated you from the Nations ver 24. and then adds ye shall therefore put difference between clean beasts and unclean and between unclean fowls and clean implying that by these the other were intended Also the vision to S. Peter Acts 10. and the same occasioned to be recited by him Chap. 11. for greater confirmation makes it clear and evident Yet can we think that when now this distinction between the Jewes and Gentiles is taken away this Scripture is become useless and like a Letter long since dated which hath done its errand Surely no for I know saith the Wise man that whatsoever God doth shall be for ever Eccles 3.14 And all holy Scripture is profitable for doctrine for reproof for correction for instruction in righteousness that the man of God may be perfect c. 2 Tim. 3.16 17. It remains therefore that this Scripture as well as others have
but one Scripture more Revel 21.7 He that overcometh shall inherit all things and I will be his God and he shall be my Son For the dignity also of the male it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the male childe preserves the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and memory of his father according to what Absalom saith 2 Sam. 18.18 I have no son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep my name in remembrance And therefore the brother is commanded to raise up the name of his brother dying without issue male 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For male children are the pillars of their families As on the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 women have their name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to forget because their name is lost and the memory of their fathers family is swallowed up in their husbands name The male also was required in sacrifice as the more worthy perfect and acceptable according to Mal. 1.14 Cursed be the deceiver who hath in his flock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a male that is entire and perfect as appears by the opposit and voweth and sacrificeth to the Lord a corrupt thing And the reason added from the dignity of him to whom the vow is payed proves the dignity also of the male oblation For I am a great King saith the Lord of hosts and my Name is dreadful among the Heathen Howbeit this prerogative of the male in nature above the female neither arrogates nor argues any spiritual eminency in the man nor derogates any thing from the woman But because in nature the man is usually more strong and more worthy then the woman as the Prophet implies Esay 3.4.12 Where he threatneth to take away the honourable and able props and stayes of the Common-wealth ver 1.2 3. c. that he will substitute in their room children babes and women although so it may by degenerate mindes come to pass that the male may be effeminate and the woman more masculine and vigorous as the Poet speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Otherwise neither Sex as such addeth or diminisheth any thing of their spiritual interest in regard of either And therefore in the place before mentioned Gal. 4.1.7 it s evident that S. Paul useth the natural state of nonage and riper age as a protasis or proposition to a similitude thereby to illustrate the spiritual estate of both And cleerly to this purpose the Apostle speaks Gal. 3.26 Ye are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the children though Ours turn it so but the sons of God by faith in Christ Jesus Which filiation or sonship comprehends as well the woman as the man in regard of the spiritual estate in Jesus Christ as the 28 verse evidently proves There is neither Jew nor Greek there is neither bond nor free there is neither male nor female for ye are all one in Christ Jesus By these and many other testimonies which the judicious Reader may observe in the holy Scripture it may appear that the holy Spirit of God useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as words importing dignity and strength And therefore when Pharaoh would abase Gods people and disable them from making war upon him he imposed on them Task-masters and servile works and made them slaves and mischievously plotted for the future to render them a vile and abject Nation and utterly to enfeeble them for ever making head against him and therefore he commanded the Midwives to kill the male children and keep the female alive Exod. 1.10.16.22 By rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the children of Israel instead of sons of Israel beside that the Translators erre from the scope intended by the holy Spirit as appears by the former examples they fall into inconveniencies which might be avoided had they rendred the word sons For what difference make they between children and children Exod. 12.37 The children of Israel journeyed from Rameses to Succoth about six hundred thousand on foot that were men beside children Besides the word childe imports the next age to infancy and answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puer c. and accordingly these words are rendred by our Translators When I was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a childe I spake as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a childe c. 1 Cor. 13.11 Gal. 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my little children of whom I travail again in birth c. So the Apostle he exhorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we henceforth be no more children c. Ephes 4.14 So they turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puer a childe Matth. 2.16 Herod slew all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the children from two years old and under and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold I and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the children which God hath given me Hebr. 2.13 And many more examples might be given if it were needful whereby it might be proved that by children the Translators understand such as are in their non-age Whereby they lay a ground of violent presumption that by the children of Israel they understand such as are in the spiritual childhood and that proficiency and growth in Religion is no farther then the minority of a Christian And this is the rather to be believed because men of the same judgement with them understand these Scriptures which are meant of the spirituall childhood to be spoken of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and perfect growth of a Christian man Thus where the Apostle saith Now it is not I that do it but sin that dwelleth in me c. Rom. 7.17 One interpreting that place writes thus Quaedicta sunt ut à spirituali homine dicta debent accipi The things which are here spoken ought to be understood as spoken of a spiritual man And again Vbi depravata haec natura ingenita dum in hoc mundo vivitur perpetuò ut domesticus hostis inseparabiliter cohaerens vi suâ inexpugnabili praevalet adversus spiritum Whereas this depraved nature is inbred while we live in this world it is perpetually a domestick enemy cleaving inseparably by its irresistible power prevails against the Spirit The Christian man were in a very sad condition if it could be hoped to be no better with him then thus while he lives in this world as this Author writes and much more to the same purpose Whereby its evident he understood this and like testimonies in that Chapter of the ripest age of a Christian man which indeed are to be understood only of the spiritual nonage and childhood that mutable and inconsistent estate as its clear if any will compare that part of Rom. 7. with what follows Rom. 8. to which I shall speak more properly in due place if the Lord will Meantime the truth of this will appear if we consider the divers ages in the natural life unto which the several degrees and ages of the spiritual life hold some proportion There is no doubt
alleage the character of Priestood which they say is indelible if they be persons unduly qualified all is to no more effect then putting a Seal to a Blank Quicquid recipitur recipitur ad modum recipientis whatsoever is received is received according to the mode or qualification of the person receiving And of like rate and value are all acts performed by such a Priest whether binding or loosing remitting or retaining sins absolving or excommunicating What they alleage touching divine mission let us enquire what that is out of the Original Grant Mat. 28.18 19. Jesus came and spake to them saying All power is given to me in Heaven and in Earth Go ye therefore and teach all Nations c. Consider to whom he spake ver 16. The eleven Disciples that is Apostles That they were Disciples imports denial of themselves and taking up the Cross of Christ and following him This qualification is common to all Disciples as such Luke 9.23 24. and 14.25 26 27. but a more eminent endowment was necessary for the eleven Apostles And therefore S. John relates our Lords acts after his resurrection more particularly Whos 's soever sins ye remit saith he they are remitted unto them and whosoever sins ye retain they are retained which words are commonly cited alone as many other Scriptures are whereas their energy and force is in the precedent or consequent words as here ver 21. He ordains them Ambassadors of peace he saith unto them Peace be unto you As my Father hath sent me so send I you And when he had said this he breathed on them and saith unto them Receive the holy Ghost Then followes immediately Whose sins ye remit they are remitted unto them and whose sins ye retain they are retained And therefore S. Ambrose on Psal 37. who saith Sacerdotibus solum jus est ligandi solvendi it is the Priests right to binde and loose the same Father also saith Sacerdotis officium est munus Spiritûs Sancti the office of the Priest is the gift of the holy Ghost And that not transient but permanent Dominum possideant ab eo possideantur Let them possess the Lord and be possessed by him saith S. Hierom ad Nepot How great an height of glory are the Disciples advanced unto who have the principality of the highest judicatory Vt vice Dei peccata retineant relaxent that instead of God they can retain and remit sins saith S. Gregory Homil. 26. Such Priests as these may effectually absolve and remit sins Such Priests as these may separate the sons of Israel from their uncleanness possessing him and possessed by him who cleanseth us from all our unrighteousness 1 John 1.9 And this neerly concerns us O ye Sons of Israel lest we die in our sins and uncleanness when we defile Gods Tabernacle which is among us Where is that the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in medio vestri in the midst of you The true Israel of God because such is and must be pure God is good to Israel who are they Even to such as are of a clean heart Psal 73.1 And because the most pure and holy God hath his Tabernacle and Temple in the midst of them There he promiseth to set it if we walk in his Statutes and keep his Commandements and do them Levit. 26.3.11.12.13 If we purifie our selves as he is pure 1 John 3.3 with this proviso let them make me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sanctuary an holy place and I will dwell in the midst of them Exod. 25.8 O how holy how pure must that holy place be wherein the most holy God will dwell He cannot be toucht or approached unto by any unlike himself That Sanctuary that Temple that Tabernacle is thine heart O Israel For know ye not that ye are the Temple of God and that the Spirit of God dwelleth in you He that defiles Gods Temple him will God defile or leave in his pollution 1 Cor. 3.16.17 and 6.19 and the like 2 Cor. 6.16 Ye are the Temple of the living God as God hath said I will dwell in them and walk in them and I will be their God and they shall be my people Wherefore come out from among them and be ye separate and touch not the unclean thing and I will receive you and I will be a Father unto you and ye shall be my Sons and Daughters saith the Lord Almighty Having these promises dearly beloved let us cleanse our selves from all filthiness of the flesh and spirit perfecting holiness in the fear of God 2 Cor. 6.16 17 18. and 7.1 Aaron shall cast lots upon the two Goats the lot for the Lord Levit. 16. Ver. 8. and the lot for the Scape-Goat What is here turn'd a Scape-Goat is retain'd in the margent without translation Azazel and that upon good advice For this book of Leviticus as indeed the whole Pentateuch is Arcanum volumen a very mysterious book and that the rather in those parts of it which as it were datâ operâ the Spirit of God seems to conceal and therefore such as require our diligence humility and docibleness to search them out Which if they should not be inquired into why were they written It is good to keep close the secret of a King but it is honourable to reveal the works of God saith the Angel Tob. 12.7 Yea it s royal saith the wise King Prov. 25.2 It is the glory of God to conceal a thing but the honour of Kings to search out a matter Especially since we are in the last part of time when there is nothing covered but shall be revealed nor hidden that shall not be made known Matth. 10.26 saith the Angel of the Covenant the wisdom and King of Saints The great business of this Chapter is the anniversary expiation of sins held forth unto us in outward and figurative expressions which must have their truth if ever savingly accomplished and fulfilled in us In that part of it before us there are many conjectures concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Azazel Some render it as ours do as the Vulg. Latin Caper emissarius a Goat sent out which word Emissarius answers not to that Latin word properly used but is made to signifie what the LXX have here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent away Others understand the word to be compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Goat and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of a place or specially of a Mountain which Vatablus placeth neer Mount Sinai I rather believe that the place is in Eutopia or rather Cacotopia or indeed rather then both in Atopia For I have sought this Mountain Azel high and low in Ptolomy Stephan Adrichomius and others and hear no news of it and therefore I must return a Non est inventus there is no such Mountain Others think it to be the name of the Devil and that in regard of his strength So especially one of the Jews Doctors who hath divers followers herein
1. Beside the needless enallage and change of number the Translators adde able all that are able to go forth which is in the Hebrew only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one going forth And the same is added to the particular muster of every Tribe and to the total sum of them Besides here seems to be a mistake For the words every one going forth have no respect to the Army but to Egypt as the phrase is used Verse 1. and is so to be here understood from twenty years old and upward every one that went forth viz. of Egypt And that it is so to be understood appeares Chap. 26.4 where the same phrase upon the same occasion is fully expressed 2. They render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 war which signifies an Army and they themselves so turn it in the same verse and an Host often in the next Chapter following 3. They render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to number which though it so signifie yet in the business of this and the next Chapter it s a word too general and is more properly to be turn'd to visit or rather to muster as the Latin phrase imports Exercitum lustrare facere militum recognitionem So Armilustrium signifies mustering a viewing of Harness Weapons and Souldiers For they who muster their forces do not only take account how many their souldiers are and so number them but also enquire and take notice how able how well appointed how well furnished they are for war So Vatablus Agite delectum muster them so the Tigurin Bible Recensete take a view make a general muster so Tremell us So Piscator in his High Dutch and Latin Scholia Beside the Scripture thorowout this and the next Chapter useth diverse words as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for number and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for visiting or mustering So that the translation confounds those acts which the Spirit of God distinguisheth In the words are contained these divine truths 1. Every Male of the sons of Israel from twenty years old and upward every one coming out of Egypt to the Army in Israel must be visited numbred and mustred 2. Moses and Aaron were commanded to visit number and muster them according to their Armies The former contains a description of the Lords Souldiers The particulars are many 1. Their Sex they must be all Males Every male 2. Their Age. 1. Definite every one from a son of twenty years which is an Hebraism or twenty years old 2. Indefinite Twenty years old and upward 3. The place and people 1. Whence and from whom coming out of Egypt 2. Whither and to whom to the Army in Israel 4. These must be numbred visited and mustred by Moses and Aaron So the Lord saith to Moses Thou and Aaron shall number visit or muster them If we inquire into the reason why Gods Souldiers should be numbred visited and mustred it will appear 1. from consideration of the Souldiers themselves 2. Their Commander in Chief 3. Their Common designe 1. As for the first of these They are to be numbred visited and mustred who are able and fit for war as these Souldiers in the text are choise yong men in the prime of their age valiant and couragious Such Souldiers the Lord requires Deut. 20.3 8. 2. Such as these are but few Rari quippe boni Pauperis est numerare pecus Gideons Souldiers who went to the battle with him were but 300. 3. But such as these are excellent absolutely the Excellent ones Psal 16.3 and comparatively more excellent then others Prov. 12.26 4. And such are highly esteemed loved cared for numbred as appears by the contrary as it s said of persons despicable and contemned Extra numerum esse nullo numero esse nullius esse numeri Military phrases implying such as are of no reckoning of no account who stand for Ciphers But the Lords Souldiers are all numbred visited mustred 2. In respect of the Commander in chief He is the God of Israel Israel imports strength and prevalency with God and God is the strength of Israel 1 Sam. 15.29 And therefore his Souldiers ought to be strong in the Lord and in the power of his might whom he visits takes care of numbers and musters 3. As for their designe it is to fight with the sons of Anak the Canaanites the Jebusites the Amorites the seven nations whose iniquities were full Gen. 15.16 And therefore it concern'd them to be strong and of a good courage and to be numbered visited and mustered in order to that designe 1. Whence it followes that the profession of a Souldier is a lawful profession God himself is the Lord of hosts And he himself here commands the Israelites to be mustred And surely when the Souldiers asked John the Baptist what they should do if their imployment had been simply unlawful he would not have directed them how to behave themselves in it as he did but would have advised them to desist from it as he did not Luke 3.14 2. The Lord takes care of his Militia he will have them viewed visited numbred and mustred But it is not my business to make a Military Oration or to encourage men to the outward warfare which throughout the whole Old Testament is figurative of the inward Let us therefore come to the mystical understanding of these words It is a Martial a war-like age all the World over an age answering to that which they call Seculum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the angry the wrathful age Mens mindes and hearts are embittered one against another their gall of bitterness is overflowen they contend they fight one with another they themselves know not for what like the Andabatae who are said to have fought blindefold And well they may For their fair Helena the subject and matter of contention is Religion Revel 8.10 When the third Angel had sounded there fell a great Star from Heaven burning as it were a Lamp and it fell upon the third part of the Rivers and upon the Fountains of Waters and the name of the Star is called Wormwood and many men dyed of the waters because they were made bitter What is that Star called Wormwood but the false light of mans wit and earthly industry which falls into the earthly man and embitters unto him all the waters of divine doctrine Ephes 5.26 This Star fell in Germany and so embitter'd the mindes of men on both sides one against the other who should have learned and taught better that they brought the fairest and most fruitful Continent under Heaven to a vast desolate Wilderness I pray God the like may not be said of this Island Tantum Relligio potuit suadere malorum So many mischiefs Religion could perswade For it is and hath been the policy of Commanders and those who set them a work on all sides to perswade the souldiery that their war is for God and that it is Gods cause they sight for And who is there who hath any opinion of God or such as
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
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 Hieâ—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 â—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 Dâ—â—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
the beatifical vision as at the death of Christ the vail of the Temple was rent in twain from the top to the bottom Matth. 27.51 so that the holy of holies appeard And when Christ who is our life shall appear then shall we also appear with him in glory Col. 3.4 Then shall all vailes be removed And the Spirit which searcheth all things even the hidden things of God shall teach us all things and lead us into all truth For which let us pray that God of our Lord Jesus Christ the Father of glory may give unto us the Spirit of wisdom revelation in the acknowledgement of him the eyes of your heart being enlightned to know what is the hope of his calling Ephes 1. ver 17 18 and what the riches of the glory of his inheritance in the Saints To him be glory and honour and thanksgiving now and for evermore Amen When a man or woman shall commit any sin that men commit or do a trespass against the Lord and that person be guilty Numb 5. Ver. 6 7. then they shall confess their sin that they have done and he shall recompense his trespass with the principal thereof and adde unto it the fifth part thereof and give it unto him against whom he hath trespassed But if the man have no kinsman to recompense the trespass unto let the trespass be recompensed unto the Lord even to the Priest Ye may perceive it was not without cause that I shewed that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is so often by our Translators turnd to number does not in the former Chapter of this book properly so signifie but to muster and view and visit the Lords army in order to their encamping and marching toward the land of Canaan For having so done in the four first Chapters in this Chapter the Lord gives order for the purging and cleansing of the Camp as from bodily pollution and so every Leper every one who hath an issue must be put out of the Camp and the pollution of the soul which is either ceremonial as whosoever is defiled by the dead as by touching or having communion with dead works ver 2. or moral and such is that in the words before us Wherein we have 1. A supposition of sin committed and guilt contracted by it When a man or woman shall commit any sin that men commit c. 2. An imposition of a penalty for his sin Or a direction how he should expiate his sin which is to be done by Confession and Restitution He shall recompense his trespass with the principal and addition of the filth part unto the person damnified But put case that the person who hath suffered damage yea and his Kinsman be dead what is in that case to be done Let the trespass be recompensed unto the Lord even the Priest The supposition I read thus word for word out of the Hebrew A man or woman if they commit of all the sins of man to trespass a trespas against the Lord then that soul shall be guilty Wherein are contained these divine sentences 1. It is possible that a man or woman may commit one or other of all the sins of man 2. That they may commit some sin of all the sins of man to trespass a trespass against the Lord. 3. The soul that so doth shall be guilty 1. A man or woman may commit some of all the sins of man So the Hebrew so the Chal. Par. and the LXX to a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Pagnin Si secerint ex omnibus peccatis hominis 1. A man or woman It is the observation of Abenezra and of divers out of him that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the woman have in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which make up the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of the Lord so long as man and woman husband and wife have in them the name of the Lord so that they fear God and love one another so long the Lord is with them and helps them but if they forget the Lord and hate one another that name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is lost and there then remains only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire fire the fire of contention and debate between them such as often proceeds from jealousie as in the latter part of this fifth Chapter and the fire of Gods wrathful indignation upon them 2. What are all these sins of man or men there are divers kinds divers sorts of injuries a multitude of sins implyed in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all the sins of man or men such as men are wont to commit one against another Which we may reduce to two heads violence and deceit which is more properly understood by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which does not only signifie praevaricari praevaricationem to prevaricate and deal unfaithfully but to steal filch minm purloin cheat cousin circumvent go beyond a man over-reach him c. This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to raise up or lift up as also the contrary to cast down which suits well with the nature of deceit and fraud For he who deceives another he either directly or indirectly raiseth up the party deceived to an hope and confidence in him who is now about to deceive him and having wound up his hope and expectation of some good he foully frustrates him and casts him into a mischief which he feared not So that in deceit there are commonly these two things 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deprivating and frustrating of the thing we hoped for and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil a mischief a damage which we feared not The possibility of this is understood by the particle when or if It needs no proof when the acts themselves appear For that a thing is possible does not prove the thing to be A potentia ad actum non valet consequentia But if a thing be certainly it is possible to be Ab actu ad potentiam valet consequentia That it is possible to commit some or other of all the sins of men appears by the manifold examples Rom. 1.28 32. And such as S. Paul prophesied of 2 Tim. 3.1 5. And would God that the examples of these sins did not so abound among us to prove the possibility Let us inquire into the reason of this why men are so fraududulent and deceitful so violent and mischievous one to another so full of cheating theft and rapine Truly we must refer the reason of this to the principles of Atheism Ephes 2.12 without God in the world or which is next unto it Epicureism excluding divine providence from this lower world Ezech. 8.8 and 9.9 when they think that the Lord hath forsaken the earth Or which is near to that Saduceism denying rewards and punishments after a well or ill lead life
For si bonus est insons contrarias malus est sons Auson So that Sons is an evil man from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebellious against God and man Or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 odious hateful to God and man and to himself also If we consider the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred here to be guilty which from its affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports an horror and abominatiou as from blasting and as it were a lovely and desolate estate such as needs must the guilty mans be who is broken off from the society with God and man So that to be so guilty to be in fear and horrour after committing some of all the sins of man to trespass a trespass against the Lord to be so guilty its a duty an obligation that lies upon the sinner as in the day of expiations the people are commanded to afflict their souls Levit. 16.29 under penalty of being cut off Levit. 23.29 And such a duty it is as the Lord expects Hos 5.15 I will go and return to my place until they acknowledge their offence Hos 5. Ve 15. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until they be guilty Dones deficiant as Pagnin turns the word until they fail faint and quail in their courage till fear and horrour overtake them and so the words following sound Until they be guilty and seek my face in their affliction or strait 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto them they will seek me early Such a desolate state sin committed against God and man the sinner through mercy is disposed unto Lam. 3.28 29 30. He sits alone and keeps silence because he hath born the yoke upon him He putteth his mouth in the dust if so be there may be hope He giveth his cheek to him that smiteth him he is filled with reproach Such an abased condition the Lord requires toward repentance remission of sin and expiation of it 2 Chron. 7.14 It my people upon whom my Name is called shall humble themselves and pray and seek my face and turn from their evil wayes then will I hear from heaven c. If we consider this well what it is to be guilty and how it follows upon sin committed against God and man we cannot but wonder at an impudent and daring generation who have on their souls an heavie load of guilt yet beat it lightly at least with pretence of much innocency Spem vultu simulat premit alâ—o corde dolorem Confident in face but full sad in heart Nil conscire sibi nullâ pallescere culpâ Own 's no guilt to himself appall'd at no fault Yea with great boldness they intrude into the Congregation of Saints as if they were of their communion The Lord himself seems to marvel at the peoples impudence Jer. 7.8 9 10. Jer. 7. ver 8 9 10. Behold ye trust in lying words that cannot profit Will ye steal murder and commit adultery and swear falsly and come and stand before me in this house which is called by my Name and say we are delivered to do all those abominations as if they should say we come into the Temple to thank God for the success of our sins or to pray for help to do them or we are free'd or redeem'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to commit these abominations And truly its wonderful that the just God shewes not some notable example upon such hypocrites He hath so done as appears by what the Wiseman speaks Ecclus 1.29 30. Be not an hypocrite in the sight of men and take good heed to what thou speakest Exalt not thy self lest thou fall and bring dishonour upon thy soul and so God discover thy secrets and cast thee down in the midst of the Congregation because thou camest not in truth to the fear of the Lord but thy heart is full of deceit Hence it followes that the man hath in himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Judicatory a Tribunal where he judges or may judge himself 1 Cor. 11. Judge your selves c. accuse or condemn himself Rom. 2. According to which a man is said to be worsted in his cause 1 Cor. 6.7 This is utterly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 6. ver 7. a fault among you that ye go to law one with another it is a worsting as when a man does causa cadere lose his suit According to which a man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-judged and condemned Tit. 3.11 according to which a man being self-judged self-worsted self-condemned he is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-tormentor yea too often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-executioner Take notice hence how partial men are unto themselves they will not own their own guilt Achan took Josh 7. And Micha took Judg. 17.2 Neither of them stole And the Civil Law calls stoln goods Res amotae things put out of their place The figures Euphemismus and Charientismus whereby graceful names are put upon dishonest and soul actions are of notable uss in these evil dayes Which may discover the egregious folly of many vain men who go about to silence the clamour of their guilty conscience with a noyse of Musitians Alas to what purpose are the Minstrels when the Damsel is dead Matth. 9.23 Or who put themselves into merry company of some Buffoons who may jeast away their sorrow Or else they get them among their associates and carnal friends perhaps as deep in guilt as themselves and there they hope to drive away their guilt with a Club or play it away at Cards or Dice Or else they get into the countrey and hope to run away from their pursuing guilt But evil hunts the wicked man to overthrow him Psal 140.11 haeret lateri lethalis arundo Alas These and such shifts as these are but like the skinning over of a festred wound It will break out again And when men have used all their arts and policies to hide themselves from their guilt their sin will at length finde them out Mystice We read Verse 5. that the Lord spake unto Moses This form of words so often iterated are not vainly to be neglected like Homers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor to be understood onely according to the dulness and incapableness of the hearer but according to the Majesty of him who so speaks For the Lord Jesus tels us that God is a Spirit John 4.24 And the Apostle The Lord is a Spirit 2 Cor. 3.17 And therefore what he speaks must be spiritually understood Yea it is not only spiritual but even Spirit it self The Lord Jesus John 6. when he had in mystical words delivered at large the secret of his body and blood some who were fleshly minded said How can this man give us his flesh to eat My words saith our Lord are spirit and they are life And whereas the words before us are a part of the Moral Law and belong to the eighth Commandement Thou shalt
conceives or that they had reference to that part of the vow which the Nazarite vowed the preservation of his hair Vatablus and the Tigur in Bible have Naeser retaining the Hebrew word Two of our old English Translations Coverdale and another turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abstinence The Chald. Paraphrast renders it a crown So Drusius The Spanish although in the text it hath consecration yet in the margent is Corona a Crown So the word is turnd by the LXX 2 Sam. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Chron. 23.11 And Psal 132.18 upon himself shall his Crown flourish the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same in the text It s called the Crown of his God because the Nazarite wears that Crown for the honour of his God and hereby his God honours him according to 1 Sam. 2. 1. The true Nazarite is in eminent manner in covenant with his God it s said the Crown of his God c. 2. The Crown though on the Nazarites head yet is Gods Crown 3. Here is a ground of great thankfulness to be given unto our good God that he is pleased to raise up eminent holy men and women who may be examples of purity and holiness unto their generation The Lord commemoratest his his goodness unto his people Amos 2.11 as one of his special favours 2. The words are considerable as the reason of the law preceding The Nazarite must not drink wine poll his head or defile himself by his father or his mother when they die because the Crown of his God is upon his head 1. The will of the Lord is that the spiritual Nazarite for no person should become unclean It s a known rule Primum in unoquoque genere est mensura reliquorum the first in every kinde is the measure of all the rest Whereas therefore our Lord forbids the Spiritual Nazarites to defile themselves for their father or their mother c. when they die since these dearest relations challenge our best affections therefore à fortiori the Lord forbids the spiritual Nazarite to be unclean for any other person whosoever because natural relations of all other are the strongest and most binding So Sampson the Nazarite reasoned well if he could have held Judges 14.16 Hence appears the reason why the believers Saints and holy ones of God are said to be made Kings and Priests and a royal Priesthood unto God and made such by Christ the King of Saints and high Priest of our profession Hebr. 3. These two orders of men were crowned But if Kings and Priests and so crowned and all such over whom have they dominion whom do they rule Revel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall reign upon the earth Over whom else rule they but over their own spirits Prov. 23.28 The great Monarchs of the word who conquerd multitudes of nations and people yet had not rule over their own spirits 1. This justly reproves those who pretend the spiritual Nazariteship of Christianity yet are wine-bibbers and drinkers of strong drink such as refuse to be subject unto God in holy life such as defile themselves with dead works these are no Nazarites they have lost their crown they have broken their vow of the spiritual Nazariteship 2. Such as having consecrated themselves defile themselves All their labour they have taken is in vain as the Nazarite lost all his dayes that were past when he defiled himself Numb 6.10 And all the righteousness that he hath done shall nor be mentioned in his trespass that he hath trespassed and in his sin that he hath sinned in them shall he die Ezech. 18.24 3. But more are they to be reproved who having lost their own crown and broken their vow of spiritual Nazarites attempt to take away the crown from others to corrupt the Nazarites to inveigle others into their excess of riot This is a very high provocation of the great God and exceedingly moves his wrath as appears Amos 2.11 12. they gave the Nazarites wine to drink thereby to enfeeble them therefore the Lord threatens to enfeeble those corruptors of his Nazarites These and such as these are the greatest enemies of the Common-wealth who deprive it of such Nazarites as in perilous times might avert the wrath of God from us as they were wont to do 1 Mac. 3.46 Lord stir up many such among us Mysticè The Head of every man is Christ 1 Cor. 11.3 And if Christ be the Head what is the Crown What else but the spirit and minde the Lamp of Christ as Job saith Job 29.3 His Candle shined on my head All the thoughts they are in the power of the true Nazarite All the affections are under his power And therefore some have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abstinence viz. from all vain desires all corrupt affections He wears not the Crown in vain He who sets the Crown on his head gives him power to tread upon Serpents and Scorpions and all the power of the enemy yea to tread Satan under his feet Rom. 16. This is a ground of exhortation to the true Nazarites of the Philadelphian Church it s the Lords exhortation to them Keep what thou hast and let no man take thy Crown Revel 3.11 These are they who are made Kings and Priests unto God Now it is not for Kings to drink wine nor for Princes to drink strong drink Prov. 31.4 Nor is it for Priests to drink wine nor strong drink Lev. 10.9 Nor is it for the spiritual Kings and Priests to distemper their souls with the joyes and delights of the earthly life as I have shewen But they ought to be wholly subject unto their God to whom they are consecrated and whose Crown they wear Nor ought they to touch any unclean thing whether of man or beast Num. 19. v. 11. He who toucheth the dead of every soul of man must be unclean seven dayes Numb 19.11 For the filthiness of a man is much more noysom and unclean and renders men more unclean then the uncleanness of a beast The beasts uncleanness makes a man unclean onely untill the evening Levit. 11.32 but the uncleanness of a man polluted a man and made him unclean seven dayes Num. 19.11 And in nature the stench of a prison is loathsome but the smell of a Stable is to many delightful It is true the brutish and carnal uncleanness pollutes but the uncleanness of a man as he is a man pollutes seven times more Carnalia peccata plus habent infamiae spiritulia verò plus habent de natura peccati The bestial and fleshly sin is more infamous but the spiritual sin hath more of the nature of sin in it saith one of the pious Ancients And in all these there ought great strictness to be used For there is not the same reason of the Divine Law which is of our Humane Laws We say De minimis non curat Lex The Law regards not the least matters As the Law forbids annoyance of the High-ways
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 meâ—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
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
if we suffer with him if we die with him we shall also arise with him and live with him and be glorified with him And as his countenance is as the Sun shineth in his strength Revel 1.16 So let them who love him be as the Sun when he goeth forth in his might Judges 5.31 And it came to pass as the Ark set forward that Moses said Numb 10. v. 35 36. Rise up O Lord and let thine enemies be scattered and let them that hate thee flee before thee And when it rested he said Return O Lord unto the many thousands of Israel The words contain the prayer of Moses when the Ark journeyed and rested When it journeyed that the Lord would arise and scatter his enemies when it rested that he would gather together and unite his people and take up his residence with them For both these later acts may be comprehended in the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I shall shew Two exceptions lie against the translation of this Paragraph 1. That no notice is taken of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor is it rendred otherwise here nor in many other places then only before thee which is a decompounded word and signifies from before thy face I deny not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the face spoken of God notes his presence but withal according to the places of Scripture where we meet with it it imports either his grace and mercy or his wrath and hatred For as the face of a man naturally declares his will and affections Vultus index animi a mans countenance speaks his minde until that damnable art of seeming perverted the simplicity of nature so the face of the Lord discovers his good will and favour toward us or on the contrary his dis-favour hatred wrath Examples are obvious The Church prayes God be merciful unto us and blesse us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cause his face to shine upon us Psal 67.1 But Psal 34.16 we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the face of the Lord is against them who do evil And Levit. 17.10 The Lord saith I will set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my face against that soul and 20.3 and 26.17 beside many like places Where by the face of the Lord his wrath is to be understood Thus in the Scripture now in question which speaks according to our Translators thus let them that hate thee flee before thee here is an object of wrath and hatred propounded to the Lord and therefore the Spirit of God expresseth his face which imports his wrath and hatred against his and his peoples incorrigible enemies Let them who hate thee flee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from before thine angry countenance The second exception lies against the last words Return O Lord unto the many thousands of Israel The Translators well knew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the same with Myrias in the Greek viz. ten thousands and therefore they say in the margent Hebr. ten thousand thousands though therein they come not home to the Hebrew text which is in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ten thousands thousands of Israel So that neither in the text nor margent they expresse the original May we conjecture what their reason might be It s probable that they thought there were not so many Myriads of Israelites and that this might be an hyperbolical speech of Moses But the Jewes have a tradition that three Millions of men came with Moses out of Egypt wandred in the Wilderness toward Canaan Which though it were true yet these might fall short of the number mentioned Nor ought this tradition to be imposed upon our faith What if we shall rather say that when the Israelites were numbred and mustered in the Plains of Moab and a Catalogue was then taken of the fighting men only of twenty years old and upward who were six hundred thousand and a thousand seven hundred and thirty Numb 26.51 It is not said how many more there were under that age to say nothing of the women All which its possible might amount to the number mentioned without hyperbole And this may be made yet the more probable if we lay hereunto what Moses saith Deut. 1.10 The Lord your God hath multiplyed you and behold you are this day as the Stars of heaven for multitude But why should we confine our thoughts unto an Israel according to the flesh since the Scripture tels us of an Israel of God Gal. 6.16 an Israel pure in heart Psal 73.1 An Israel without guil John 1. Are there not or may there not be in the Wilderness travelling toward Canaan according to the Jews tradition more then three Millions of such souls If so what need is there that we should make that an hyperbole which being duly examined and that by those who restrain not religion and religious persons to their own chosen way of worshipping God and those who dwell in their street may be found even in the letter an undeniable truth Mysticè The words before us are to be understood as directed unto Christ who as I have shewen in Numb 4.19 20. is signified by the Ark of God called the Ark of Gods strength Psal 132.8 where we have a like prayer to that before us Arise O Lord to thy Rest thou and the Ark of strength But the Psalmist begins Ps 68. with the words of this prayer Let God arise let his enemies be scattered Psal 68. v. 41. let them also that hate him flee before him Where the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before his face his wrathful face which hath a suitable effect in the next words As smoke is driven away so shalt thou drive them away As Wax melteth before the fire so let the wicked perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the wrathful face of God And ye read the like twice v. 8. But the ancient Fathers S. Austin Hilary Hierom Euthymius and after them the later Expositors understand the Psalm of Christ and his Church and aver that there are contain'd in it the mysteries of both Testaments especially the giving of the law the resurrection and ascension of Christ his bringing his people a-again out of Egypt c. His leading them thorow the Wilderness c. Many have applyed this portion of Scripture unto Christ before his appearing in the flesh as Salomon 2 Chron. 6.41 Psalm 68. Others as the Ancients before named have made use of it unto Christ as to his Resurrection that thereby he might prove himself to be God Let God arise and so evidence himself to the Son of God by his resurrection from the dead Rom. 1.4 And let his enemies be scattered that is say they the Jewes who said we will not have this man to reign over us Luke 19. And indeed they have been so scattered as never nation but themselves have been Others understand his enemies to be other wicked men Others yet hereby will have the Devils to be meant And therefore Athanasius saith
for the joy that was set before him endured the cross despising the shame sat down at the right hand of the throne of God Let us choose him for our guide in our motions in our rest leading us out and bringing us in turning and gathering us one unto another and to himself unto whom all the ten thousands thousands of Israel ought to be gathered Gen. 49.10 2 Thes 2.1 Arguments are wont to be brought to perswade us to our duty Are any needful unto this Psal 133. v. 1. If so behold how good and how pleasant it is that brethren dwel even as one The Prophet admires the goodness and pleasure of the excellent way of mutual love These two motives very seldom meet For some things are good which have no delight and pleasure in them as the labour of repentance sorrow for sin the throws and pangs of mortification Some things are delightful which are not good as the pleasures of sin But brethren to dwel together in unity comprehends both Vis unita fortior when they are as one they more strongly advance the profit one of other How good how profitable when many have one heart and one soul and one spirit when the good of one is the good of all when every one rejoyceth in the good of another as of his own how joyful how pleasant This is the pretious ointment the unction of the Spirit John 2.20 which descends from the Holy one from Christ the Head to the Beard the aged ones united unto Christ the dew of the holy Word that renders the heart fruitful There the Lord commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's a great emphasis in that word That blessing And no marvel For what is that Blessing but the life for evermore Psal 24.3 4 5. For unity and love invites God and his good Spirit unto men as when the Disciples were all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord in one place the Spirit of God came upon them Acts 2.1 2. And it is the Apostles Vale to the Corinthians Finally Brethren farewell or rather rejoyce 2 Cor. 13. v. 11. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies be perfect be of good comfort be of one minde live in peace and the God of love and peace shall be with you 2 Cor. 13.11 I will take of the spirit which is upon thee Numb 11. v. 17. and will put it upon them and they shall bear the burden of the people with thee that thou bear it not alone What here the Translators turn I will take of the spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is separabo de spiritu so Pagnin I will separate of the spirit and Vatablus Segregabo I will sever of the spirit and so Munster also the Tigurin and French Bibles Which is properly so to separate as to reserve what is so separated So Arias Montanus reservabo I will reserve of the spirit And to the same purpose Tremellius seponam I will set apart In this sense Esau saith to his father Isaac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hast thou not reserved one blessing for me Gen. 27.36 This separation and reservation is by way of excellency Whence the Princes and Nobles are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only because they are separated from the multitude by reason of high place and dignity but also in regard of that excellent spirit which is in them So we read that Moses Aaron Nadab and Abihu and the Seventy Elders are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Excellent ones or Nobles of the sons of Israel Exod. 24.11 where the Chald. Paraphrast hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grandees and Princes and the LXX hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the elect or chosen ones or the choise of the chosen ones Of such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such choise such excellent men men of an excellent spirit Prov. 17.27 consisted the great Synedrion the Synagoga magna called the Sanhedrin the great Council of the Jewes The ground of ordaining this Government constituted by God himself is that the weakness and waywardness of the people might be born by their Governours Whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only because they are elati or praelati lifted up and preferred above others although that be true but also because their principal business is to bear as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the burden of the people Or if because they are lifted up above others it is as the clowds are lifted up which are also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may shower down showers of Blessings upon the earth as governours ought to do upon the inferiour people Therefore the excellent spirit was imparted unto these seventy men that thereby they might be enabled to bear the burden of the people Whence it is that the spiritual men are the strong men and most able for that imployment We who are strong ought to bear the infirmities of the weak Rom. 15.1 and not to please our selves which is one character of an Elder though under another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1.7 And who are thus strong but the spiritual men Gal. 6.1 Brethren if a man be overtaken in a fault ye who are spiritual restore such an one in the spirit of meekness Yea this spirit is the spirit of love which is so strong that it beareth all things 1 Cor. 13.7 and that the rather because their burden is somewhat lightned by their dear relations of children whom they have begotten 1 Cor. 4.15 and of whom they travel Gal. 4.19 Especially the burden being divided among so many The Lord commands Moses to gather to him seventy men of the Elders of Israel whom Moses knew that they were Elders of the people The LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Presbyters or Elders of Israel whom thou thy self knowest c. Which Eldership therefore is not to be understood of natural age in this outward world but in regard of the wisdom or Christ himself who enters into the holy souls according to the ages Wisd 7. v. 27. Wisd 7.27 which our Translators turn in all ages and makes friends of God and Prophets The Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word for word sound thus according to ages She Wisdom descending into holy souls makes friends of God and Prophets Which is confirmed by the Apostle Ephes 4. v. 7. Ephes 4.7 Vnto every one of us is given grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the measure of the gift of Christ that is of Christ himself who is that gift as he calls himself John 4.10 And Socrates in Plato's Apology for him saith he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods gift to the Athenians as every good man is to the place where he lives It is the spiritual old age or age of the spirit that is here to be understood For if in truth and in Gods computation they were old whom the world accounts such who should be elder then
Church in a matter of the greatest moment such as is the power of judging spirituall things such a Government is in the Church And therefore Arias Montanus speaking of those our Lords words saith Hoc loco constituit Dominus Ecclesiasticum Judicium authoritatemque Episcopis conciliis omnis Ecclesiae tradit In this place the Lord appoints an Ecclesiastical Judicatory and gives authority to the Bishops Councils and the whole Church So he So that there are or ought to be spiritual men in the Church who are meet and fit to judge of spiritual things So the Apostle tells us that the spiritual man judgeth all things that is all spiritual things whereof he is a competent judge But why then is there not such a judgement such a Council Surely matter is not wanting whereof to judge What then is the reason I shall give such an answer as one of our great Statesmen in the dayes of blessed Queen Elizabeth gave concerning Offices and Places One told him he had excellent Plates in his gift being Lord Treasurer of England he should therefore do well to prefer some of poor his kindred and friends to them The Lord Treasurer confessed he had excellent places in his gift but saith he I want excellent men to put in those places And we may say the like touching Places of spiritual judicature Surely they are excellent places to be Judges of spiritual things but we want excellent men to fill up such places Men of most holy life The High Priests themselves were not admitted to be of the Sanhedrin unless they were eminent for wisdom and holiness of life Men of sound doctrine that is healing doctrine such as heals the soul of spiritual maladies That 's properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such are the truly Oxthodox men Men of Christian prudence able to rule themselves and the Church of God 1 Tim. 3. Tit. 1. where we have other notable characters of a spiritual Elder For want of such a Spiritual Judicatory how far alas How far is the present generation from that purity of religion whereunto yet almost all pretend The Christian religion will not allow a bitter or reproachful word much less a root of bitterness rash and unadvised anger but condemns it as murder and summons wrathful persons before the Judgement and Council We have been reformed and reformed again over and over and we have now long been under the reformation of the Sword yet where shall we finde maugre all our preciseness and demure profession where yet shall we finde the reformation of bitter words the circumcision of the lips the reformation of wrath anger revenge hatred malice envy bloody-mindedness where shall we finde the reformation the circumcision of the heart What care and tenderness our Lord supposeth should be in the Governours of his Church that not so much as a reproachful or contemptuous word shall pass without rectifying by due correction or censure That what ever difficulty and doubts shall arise there may be a present remedy had We see a specimen of this in that first Council when doubts arose in the Church concerning circumcision the Apostles and Elders came together to consider of this matter Acts 15.6 All this care diligence and tenderness proceeded from a spiritual fatherly indulgence yea from a motherly and nurselike love and affection Gal. 4.19 1 Thes 2.7.11 which Moses discovered in his complaint and prayer as a legal patern which could not perfect those things Hebr. 7.19 but left them to an higher dispensation for their accomplishment even that of the Gospel Now under the Gospel because this government is supposed and confirmed by Christ as hath been shewen there hath been and yet is much contention about the government of the Church into what hands it should be put Surely where ever the Spirit of God rules the Governours that must needs be the best government and that Church the best reformed Church 2 Sam. 23. v. 2 3. So saith David in his last words The Spirit of the Lord spake in me and his Word in my tongue the God of Israel said The Rock of Israel spake to me Let the Ruler among men be just ruling in the fear of God Otherwise if the Spirit of God that separate reserved and excellent Spirit rule not the Rulers of the Church it matters not much who are the Rulers and Governours of the Church For if that Spirit rule not it is no more a divine and spiritual government such as Christs government ought to be but at the best humane and prudential For Christ the Head of his Church is not only faithful in all Gods house as Moses was only as a servant for a testimony of those things which were after to be spoken of but Christ is faithful as a son over his own house Hebr. 3.5 6. and therefore he provides the best Governours over it wherein he hath respect unto the former paterns in the Law spoken of before by Moses And so as the twelve sons of Jacob gave names to the twelve Tribes and afterward the like number of Apostles was appointed by the Lord who had promise to judge the twelve Tribes of Israel so in memory of the Seventy persons who came with Jacob into Egypt Gen. 46.27 they ordained so many Elders and Governours over them And our Lord sent forth the like number of Disciples Vnto those seventy Elders our Lord sent Moses Exod. 3.16 who reported the Lords message unto them Exod. 4.29 Vnto these Moses by the advise of Jethro committed the less matters in controversie to be judged reserving the greater and more difficult to his own cognisance Exod. 18.22 which proved a burden too heavy for him whereof he complaining the Lord ratified the counsel of Jethro and commands Moses to gather Seventy Elders such as he himself knew to be such whom he enabled for the government by his excellent spirit of Judgement which consisted of Priests Levites and religious and devout Israelites as appears 2 Chron. 19.8 This Council judged of all causes divine and humane civil and capital Now since so great care and circumspection was taken for the government of the Church under the Law there is no doubt but the Lord Jesus is altogether as provident for the government and Governours over his own house the Church The Governours are not only Pastors and Teachers 1 Cor. 12. v. 28. Elders and Deacons as some say but S. Paul tels us of more then these and saith that God hath set some in his Church first Apostles secondarily Prophets thirdly Teachers after the miracles then gifts of healings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not helps in governments as our Translators render the words but helps governments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not diversities but kindes of tongues Whereof he recites some again Ephes 4.11 and in both places he mentions first Apostles And why they may not be as standing Officers of the Church as any of the rest I know not For when the place of Judas
In which words are these general parts 1. The Israelites provision for their flesh and satisfaction of their lusts 2. Gods wrath and vengeance on those who so lusted and so satisfied their lusts 3. The Burial and Monument of those who so lusted In the peoples provision for their lusts we have their two acts contained in two sentences 1. He that gathered least gathered ten Homers 2. They spread them abroad for themselves round about the Camp 1. In the former we must inquire First What they gathered Secondly How much 1. What they gathered ye read was what God sent ver 31. Quailes from the Sea 2. How much He who gather'd least gather'd ten Homers That we may know the quantity of the Homer we must know that there may be an adequation of all measures among all Nations it hath been the custome to measure by somewhat which in Nature varies not as artificial measures do or may do The Jewes therefore begin their measure of dry things Ab Ovo from an Hens Egge probably of equal quantity in all Nations The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Log contained 6 Eggs their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kab 4 Logs that is 24 Eggs. Their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satum 6 Kabs Their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3ª Sata which Epha is the nearest to our Bushel The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer contained ten Ephas Ezech. 43.11 We have now found the quantity of an Homer An Homer containes ten Bushels Every one who gathered least gathered ten Homers What a vast number of Quailes according to this account must every man gather He who gathered least gathered ten Homers that is one hundred Bushels of Quails That the Lord gathered together such a numberless number of Quails was miracle enough The Translators had not need to create any miracle to be wrought by the people And what would they do with them It would yet be another miracle that they should keep sweet until they were eaten Yet further if he who gathered least gathered ten Homers that is an hundred Bushels how many Homers gathered he that gathered most To put an end unto this disquisition we must know that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only that vast measure before mentioned but also an heap and in this signification we read the word used Exod. 8.14 which no doubt had been more fit for this place He who gathered least gathered ten heaps Take notice of mans large appetite whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie Homers those vast measures so called or only heaps it was too great a proportion for one man to gather ten heaps or Homers Make no provision for the flesh unto lusts The sense is full so Rom. 13. v. 14. and better expresses the Apostles meaning without two needless supplements For no doubt moderate provision may yea must be made for the flesh if the Apostle be constant to himself Ephes 5.29 Ephes 5.29 For no man at any time hath hated his own flesh but nourisheth and cherisheth it It is an honest speech of Seneca Fateor corporis nostri nobis insitam charitatem fateor hujus genere tutelam non nego indulgendum illi serviendum nego Epist 13. I confess we must favour our bodies but I deny that we must serve them And he gives reason there we ought not to live for our bodies sake but because we cannot live without our body Your business is about the Quails to provide meat for the body my business is about the Manna to provide spiritual nourishment for the soul Wo to me if I keep not under mine own body while I endeavour to nourish your soules And wo to you if ye overcharge your own and others bodies and neglect your own soules Wo to us all if we long for the Quailes and despise the Manna For Nimia carnis corporis cura magna animi virtutis est incuria too much care of the flesh and of the body is a great carelesness and neglect of the minde and vertue could the Philosopher say 2. They spread them all abroad for themselves Take notice of this peoples unbelief The Lord had made them promise of flesh for a whole moneth together ver 20. and they make provision every one for himself as if every day were a moneth He who gatherd least gatherd ten heaps how many gatherd they who gatherd most If we condemn this people how can we justifie our selves Our Lord commands us to pray for our daily bread and that we take no care for tomorrow what we shall eat and what we shall drink Yet our provision commonly made is for our childrens children to the third and fourth generation as if God were our God only and not the God of our seed Moses here presents us with an history of things done in that age which in after ages were and are done over and over There is in man an appetite that 's infinite which being implanted in mans nature by God himself it cannot be in vain And since the whole world and all creatures in it are infinite and cannot all of them latiate and fill an infinite desire it remains that either God made us this soul and this appetite for himself to fill or that it should be empty ever desiring and never satiated never satisfied and so that God should make it in vain which is absurd and contrary to that known rule that God and nature make nothing in vain Consider this O man And turn thine infinite desire toward the infinite God who alone can fill it This desire having lost its guide right reason which is subject to the law of God it rambles up and down among the creatures seeking here and there for satisfaction hunting like Esau in the field of this world for savoury meat Eccles 6. v. 9. which the wisdom findes only at home This is the wandring of the soul and the breaking of the spirit Eccles 6.9 In this scrutiny and search the Lord though forsaken yet forsakes not us but in our Wilderness he drops down his Manna his bread of life his Angels food his Word A food that hath in it the delight of every taste saith the Wiseman which yet the people despised 2. Gods wrath and vengeance on those who so lusted and so satisfied their lusts While the flesh was between their teeth the wrath of the Lord was kindled against the people c. The reason why the Lord smote the people with a very great plague may well be inquired into It seems to be contain'd in the first verse of this Chapter where it s said that the people were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quasi murmurantes Our Translators turn it in the Text The people complained but in the margent they were as it were complainers The meaning is they were like those murmurers and complainers described ver 4. the mixt multitude who went up with Israel out of Egypt The people had first complained and were punished with fire ver 1
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus is implyed whereever these are said to have wrought any thing by faith for faith must have an object on which it must rest and what is that but the power of God who is Jesus Christ 1 Cor. 1.24 O that the Lord had wrought like conquests in our soules by that power But thanks be to God who giveth us believers in his mighty power the victory through our Lord Jesus Christ 1 Cor. 15.57 Caleb stilled the people before Moses Numb 13. v. 30. and said let us go up at once and possess it for we are well able to overcome it Caleb in these words whether by some inarticulate sound implyed in the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Latins by St or by some signe made with his hand as Acts 13.16 Obtain'd silence He encourageth the people to march against the Canaanites alleaging that they were well able to overcome the land But truly our Translators have almost spoyled Calebs military Oration by rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us go up at once What all at once Soft and fair Without doubt Caleb was more wise then to put the people already discomfited upon a sudden expedition Those words are more emphatical if rendred in their genuine and proper sense Ascendendo ascendamus by ascending let us ascend viz. gradatim pedetentìm not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not all at once not all together Some there are who conceive that the great work of salvation is wrought all at once So they say they are justified all in an instant whereas the command is he that is righteous let him be righteous still The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is righteous let him work righteousness still Rev. 22. v. 11. Revel 21.11 It s a gradual and successive work It is none of Gods way of destroying the spiritual enemies but by degrees so Exod. 23.29 30. And to lead men in successively by little and little as Jacob lead his sheep Gen. 33.14 Likewise in the following words it is a good encouragement that Caleb gives when he saith We are well able to overcome it though he saith not so only our Translators make him speak so Calebs words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praevalendo praevalebimus by prevailing we shall prevail Whereby he not only encourageth them averring that they are able to prevail but likewise instructs them and puts them in a way of so doing Let not him that believes make haste nor hope to do the work of the Lord all at once but let us learn of Caleb to make the experiments of our former victories encouragements to after enterprizes So by prevailing we shall prevail nor shall our labour be in vain in the Lord but he who hath begun a good work in us will finish it until the day of Jesus Christ But my servant Caleb Numb 14. v. 24. because he had another spirit with him and hath followed me fully him will I bring into the land whereinto he went and his seed shall possess it These words are to be understood as spoken by the Lord Christ as the Apostle applies the same history unto him Hebr. 3. and 4 where having compared Christ the Lord of the house with Moses Gods faithful servant in it wherefore saith he as the holy Ghost saith To day if ye will hear His that is Christs voice harden not your hearts as in the Provocation as in the day of Temptation in the Wilderness when your fathers tempted me that is Christ For so the same temptation is expresly applied unto Christ 1 Cor. 10.9 Neither let us tempt Christ as some of them also tempted And the Apostle having applyed part of Psal 95. to the same purpose he pursues the same argument Vnion with Christ mentioned Hebr. 3.6 Whose that is Christs house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end He then having quoted the words of that Psalm to his purpose v. 7. 11. he resumes the same argument warning them to take heed of an evil heart of unbelief in departing from the living God v. 12. and exhorting them to exhort one another daily lest they should be hardened by the deceitfulness of sin v. 13. This he enforceth by repeating the same blessed effect the union with and participation of Christ For saith he we are made partakers of Christ if we hold the beginning of our confidence stedfast unto the end whilest it is said To day if ye will hear his voice harden not your hearts as in the provocation for some when they had heard did provoke howbeit not all not Moses not Aaron not Joshua not Caleb Others indeed provoked the Lord and they shall not see it but my servant Caleb because he had another spirit with him and hath fulfilled after me him will I bring into the land whereinto he went and his seed shall possess it In which words we have these divine truths contained 1. Caleb was the Lords servant 2. Caleb had another spirit with him 3. Caleb fulfilled after the Lord. 4. Caleb went into the land 5. The Lord saith he would bring Caleb into the land whereinto he went 6. Calebs seed shall possess it 7. Because Caleb the Lords servant had another spirit and fulfilled after the Lord the Lord saith He will bring Caleb into the land whereinto he went and that his seed shall possess it 8. All those men who have seen my glory and my miracles which I did in Egypt and in the Wilderness and have tempted me now these ten times surely they shall not see the land which I sware unto their fathers neither shall any of them who provoked me see it But my servant Caleb c. 1. The Lord said of Caleb that he was his servant What Caleb was we read Numb 13. What is it to be the Lords servant Generally his servants ye are whom ye obey Rom. 6. And what is it to obey what else but pliably and willingly to submit ones own will to the fulfilling of anothers will 1. Obedience must be pliable and willing Esay 1.19 2. It must be to the command of another as such For if the natural bent of ones own will be to the same act which another commands without respect had to the command as such it is nulla vel minor either no obedience at all or less saith S. Gregory Because obedience properly respects the fulfilling not of our own but of anothers will For example Jer. 35.6 7. Had the sons of Rechab been naturally abstemious and loved no wine their obedience to their father had been either so much the less or indeed none at all When therefore the Lord faith of Caleb that he was his servant it is to be understood that he was obedient that is that he was willing and pliable to the fulfilling of the Lords will That we may the better understand this we must know that there is a
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 hâ—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
Piscator all the Low Dutch all the old English translations It s strange they should all so unanimously agree when yet there is no word in the Hebrew that answers to sequi or ire to follow or go Hierom Qui plenus alio spiritu secutus est me who being full of another spirit hath followed me he regarded rather the sense of the words which he conceived then the order of them That which deceived them was the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after me which they understood not how to make sense of unless they supplyed the word sequi or ire to follow or go after me Surely they are all out and miss of the main drift of Gods Spirit in this phrase which is often used as Numb 32.11 Deut. 1.36 Josh 14.8.9 14. 1 Kings 11.6 Yet in none of all these places is any mention made of following Nor took they any notice of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He fulfilled whereas indeed therein is intimated the meaning of this phrase where the object subject or thing to be fulfilled is understood which is no other then the word and will of God and Calebs own duty And so Vatablus explains it Implevit voluntatem meam sequendo me he fulfilled my will in following me which last words might be spared as I shall shew anon Munster also expounds it Implevit subaudi verbum vel voluntatem meam he fulfilled understand my word or will Castellio Suum mihi praestitit officium he performed his duty to me To this purpose a learned Jew on the place be hath fulfilled the word after me When Caleb is said to fulfil and do the will of the Lord after him the Lord is supposed to have fulfilled the same will before him But how is this to be understood I shewed before that these words are to be understood as spoken by the Lord Christ That we may the better understand this we must know that what God Almighty wills he either himself wills and does or else he wills that it be done by others Psal 135.6 whatsoever the Lord pleased he did in heaven and earth in the seas and in all depths Accordingly the Prophet my counsel shall stand and I will do all my will Esay 46.10 Yea the things which he himself would that others should do after him he himself first does them Jer. 9.24 I the Lord do exercise loving-kindness judgement and righteousness in the earth The son of God came down from heaven not to do his own will but the will of him that sent him John 6.38 This will of the Father the Father himself doth and the Son doth the Fathers will and word after him But is not word or will or duty as bold a supplement as followed Surely it is not For we read no such expression in the holy Scripture as fully to follow which this phrase is made to signifie But what phrases are more ordinary then fulfilling the word of the Lord his Law his Commandements fulfilling righteousness c. But in the sense which our Translators and others make of these words they render the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fully as if it were an Adverb and adde hereunto followed which is not in the text But that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be read alone as here it is with supply of will or word or law such a defect when the object is so well known may be well understood as in other phrases of Scripture Thus to over come is often used alone and no object named but supposed as known How often read we this phrase in the second and third chapters of the Revelation To him that overcometh I will give to eat of the tree of life c. He that overcommeth shall not be hurt of the second death Where and elsewhere we read an act exhorted unto without any object added yet to the performance of every such act and duty there is a respective reward annexed The object to be overcome is the old Serpent and his temptations Which may be understood from the first enmity put between the holy seed or Christ and the Serpent and their seeds as also from the frequent combates between them thorowout the Scripture And the like defect may easily be supplied where Caleb is said to have fulfilled others not to have fulfilled that is the law will or commandment of the Lord Josh 14.8 9. Num. 32.11 12. 1 Kings 11.6 1. There is a vacuum an emptiness and voidness where the word and will of God is not done such before the new creation as there was before the old And therefore when the Lord had complain'd Jer. 4. that his people were wise to do evil but to do good they knew not he presently addes I beheld the earth and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emptiness and voidness Jer. 4.22 23. Jer. 4. v. 23. Disobedience empties and makes void the will of God which obedience fulfils 2. As the Lord propounds his word and will to be done so likewise he sets himself before us as our patern and example that as he hath done so should we also do 3. Hence it appears that to fulfil the Lords word and will is a most reasonable service For what servant will grutch to do what his Master does before him Caleb the Lords servant thought it just to fulfil the Lords will which the Lord himself had first fulfilled wherefore our Lord faith it is enough for the Disciple that he be as his master and the servant as his Lord Mat. 10.25 4. The will word and law of God is to be fulfilled The law of God is practical and consists of duties to be done by us not imagined or fansied to be done already for us How often may we read this Deut. 6.25 observe to do all his commandements and 15.5 and 19.9 Revel 22.14 Blessed are they who do his Commandements James 1.22 Be ye doers of the word not hearers only c. 5. Christ hath not so fulfilled the law for us as to exempt us from fulfilling it after him in him and through him For what the law could not do in that it was weak through the flesh 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 Rom. 8.3 4. Beside when the Lord saith as it s supposed that the Lord hath done the work himself so hence it s required to be done by us 6. This will of the Father as the Son fulfils after him so the believers also in the Father and Son fulfill the will of the Father and Son after them Ephes 5.1 Be ye imitators of God as dear children and walk in love as Christ loved us c. And as the Father doth loving kindness judgement and righteousness so doth the Son after the Father and so ought we after the Son Matth. 3.15 It becometh us to fulfil all righteousness
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
in the steps of Abrahams faith Rom. 4.12 And Abrahams children do the works of Abraham John 8.39 And thus the seed of Caleb are they who are like unto Caleb servants of the Lord who have another a new spirit and fulfil the will of the Lord after him 2. What is it to possess The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haereditabit eam his seed shall possess it So that to possess is as an heir haereditario jure by right of inheritance But what right have the seed of Caled to the inheritance in the holy land This right will appear whether we consider the seed and heirs of the land or the Lord Paramount 1. The seed of Caleb have a right not by law but by grace to inherit the land This land they hold by service so Psal 69.35 36. The Lord shall save Sion and build the Cities of Judah that they may dwell there and have it in possession The seed also of his servants shall inherit it and they that love thy Name shall dwell therein This speaks home to our business Caleb is the Lords servant he owns him my servant Caleb And these are Calebs seed and therefore they shall inherit the land 2. The Lord our God is Lord Paramount the Possessour of heaven and earth Gen. 14.22 And the land is his and accordingly he layes claim to it Levit. 25.23 The land is mine The Lord Jesus is heir of all things by whom also God made the worlds Hebr. 1.2 And in the right of the Lord Jesus Abraham became heir of the world Rom. 4.13 For whom and for his seed the Lord Jesus made a purchase Hebr. 9.15 And by this right Caleb and his seed receive the promise of the everlasting inheritance Whence we may observe 1. That the state of bliss is compared to an inheritance 2. The state of bliss is obtain'd as an inheritance is obtain'd upon certain terms and conditions 3. Observe what is the best inheritance that parents can give unto their children What so good as this to make them heirs of heaven rich in faith heirs of that kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 2. v. 5. James 2.5 4. Our God deals with his holy seed even the seed of his servants according to the law of nature and law of Adam 2 Sam. 7.19 2 Sam. 7. v. 19. 2 Tim. 1. v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth in a sort entayl the eternal inheritance unto the childrens children of believers to Caleb and his seed So that Paul writes to Timothy having or receiving the remembrance of that unfeigned saith in thee which dwelt first in that Grandmother of thine Lois and that Mother of thine Eunice but I am perswaded that in thee also So the words sound in the Greek text 2 Tim. 1.5 A noble a blessed descent 5. Of how great advantage it is unto children to have good parents This is here evident by the great good which accru'd by Caleb to his feed They are by him provided for by him they are enstated in an inheritance an eternal inheritance A good man leaveth an inheritance to his childrens children saith Solomon Prov. 13.22 This all men know and practice for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of Adam as David calls it 2 Sam. 7.19 Yea even evil parents give good things to their children and lay up inheritances for their children if they be gotten so well that they will last so long because De malè quaesitis vix gandet tertius heres otherwise the third heir wil scarce enjoy them It is a natural and usual providence common to all parents good and evil to be provident for their children and to lay up and if they can to leave inheritance for them 2 Cor. 12.14 Yea this providence hath so far possessed some that while they have thought themselves good parents by their carking and caring for an inheritance in this world they become evil men and lose their inheritance in the world to come And while some approve themselves provident parents and take that of the Apostle for their ground that he who provides not for his own especially those of his own house he hath denied the faith and is worse then an Infidel 1 Tim. 5.8 by their immoderate and inordinate pursuit after the things of this life and their unbelief and distrust of divine providence so it comes to pass that while they provide for their children that they may not be Infidels they become worse then Infidels Whence it appears that both good and evil men leave such inheritances So that Solomon speaks too straitly of a good man as if it were proper to him Besides its possible a good man may not have what to leave for an inheritance unto his children Surely when the Wiseman called his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book of Proverbs and implyed that it is a Key to unlock mysteries to know wisdom and instruction to perceive the words of understanding to understand a Proverb and the interpretation the words of the wise and their dark sayings its clear he understood not only an earthly inheritance Prov. 13. v. 24. but an heavenly But if so how can a good man be said to leave an inheritance to his childrens children For what a man leaves to another to possess he himself ceaseth to be possessor of it And therefore Haeres est qui defuncto succedit in jus universum an heir succeeds one deceased in all his right If therefore the heir succeed the good man in all his right how can this be understood of the eternal inheritance Yea how can the good man be said to leave an inheritance to his childrens children That which a man leaves to another he disowns and possesseth no more himself But this cannot be so with the good man for as he gives or conveyes to his children the eternal inheritance so he remains a coheir himself of the same inheritance And therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie only to leave an inheritance but Haereditare faciet he shall make or cause to inherit or he shall make his childrens children heirs as of the inheritance incorruptible and undefiled that fadeth not away preserved or kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the heavens in vos Hebr. 10. v. 34. unto you into you Indeed there our inheritance lies Hebr. 10.34 knowing that ye have in your selves a better and enduring substance O ye seed of Caleb ye faithful and corragious Israelites Be we exhorted to inherit the holy land It is not a strong fansie but a strong and valorous faith which sets before us the eternal inheritance and enstates us in it Hebr. 11. v. 1. Hebr. 6.12 and 11.1 So the Apostle saith that faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjectio the setting before us things hoped for For faith cannot be the substance of things hoped for For if faith were the substance of things hoped for how could the things be hoped
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 â—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
useth the same metaphores O ye Corinthians Our mouth is open unto you our heart is enlarged yet are not straitned in us but ye are straitned in your own bowells Now for a recompence be ye also enlarged The Apostles heart was enlarged and not straitned toward his Corinthians they had much room in it Their heart was straitned towards him they had no place for him in it A metaphore so illustrious and significat should not have been omitted or changed by our Translators Out of this Anxiety this shortness and straitness of soul the people spake against God and against Moses wherefore have ye brought us out of Egypt to die in the wilderness For there is no bread neither is there any water And our soul loatheth this light bread In which words we eave those two parts and Axioms 1. The peoples slight opinion of Manna The call it light Bread 2. Their disaffection or ill affection toward it answerable to their slight opinion of it Their soul abhorred or loathed that light Bread 1. The people call Manna light bread wherein we must inquire 1. What 's meant by Bread in this place 2. What we are to understand by light as light bread 1. The word here turnd Bread is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies all kinde of food as I have often shewen Here is understood by it Manna and so the Chald. Paraphrast turns it here Manna according to the Israelites question Exod 16.15 and so as the LXX also turn it there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is it is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is it They called it Manna for they knew not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it was 2. Others otherwise they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the gift of God which he promised to give us 3. Or it is the Portion So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies Or 4. and lastly it is a meat prepared for us And that also is the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a prepared meat as needs not our dressing I cannot except against any of these meanings But I shall for memory sake reduce them all to a question what is it to which the answer is A gift of God a portion of meat prepared This Manna this gift of God this portion of prepared meat the people had a slight opinion of whence they call it with an Emphasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this light Bread And so divers of our old English Translators turn that word as also the Spanish Italian and French Bibles Howbeit this last having Bread so light in the Text hath yet another and better signification in the margent Bread of so little esteem For although Light may signifie the same with what is of little esteem yet being applied to Bread it rather heightens the estimation of it then any way depretiats or under values it as Cajetan well obeserves which is the peoples main drift here And therefore Vatablus and the Tigurin Bible as also Munster and Castellio have expressed it by Vilis base or of no worth Tremellius by Vilissimus most base and worthless So Piscator turns it Nothing worth Luther and the Low Dutch turn it vain or empty And what was this Manna spiritually whereof this people had so vile and base an opinion Wisd 16. v. 21. what else but Christ himself The Wise man calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance of God for what our Translators turn sustenance is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisd 16.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thy substance he speaks of Manna declared thy sweetness unto thy children And whereas we read Exod. 16.16 this is the thing which the Lord hath commanded the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 16. v. 16. this is the word namely the essential word For that word speaks of himself John 6.30 when the Jews had said our Fathers did eat Manna in the wilderness as it is written He gave them bread from heaven to eat Our Lord tells them Verily verily I say unto you Moses gave you not that bread from heaven but my Father giveth you that true bread from heaven for the bread of God is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is coming down out of heaven John 6. v. 33.48 49 50 51 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is giving life to the world And ver 48. I am that bread of life Your fathers did eat Manna in the wilderness and are dead This is that bread that is coming down from heaven that a man may eat thereof and nor die I am that bread that living bread that is coming down from heaven if any man eat of this bread he shall live for ever So it pleased the divine wisdom to use imperfect and incompleat acts descending and giving thereby to imply a continual showring down of the heavenly Manna according to the appetite and desire of those who gather it Crater superior perpetìm se deplet in cratorem inferiorem This is that which the Apostle cals the spiritual meat If Bread if living Bread if the Bread of God and that coming down from heaven and giving life to the world could this Bread seem vile and contemptible Ignoti null a cupido This Bread was hidden and not well known It was hid 1. In the outward Word 2. In the Sacraments 3. In men who receive both For the Manna was given with the dew falling with it So the preaching of the Word is compared to the falling of the dew Deut. 32.2 With which preaching of the Word Christ is given unto us Rom. 1.16 The Gospel of Christ is the power of God unto salvation And 10.8 The Word the essential Word is nigh thee in thy mouth and in thy heart that Word of faith which we preach And ver 14. How shall they believe on him of whom they have not heard and how shall they hear without a Preacher and how shall they preach except they be sent Gal. 3.2 This only would I know of you Received you the Spirit by the works of the Law or by the hearing of faith Thus the Manna was hidden in the dew and so called hidden Manna Revel 3.17 and the inward Word the spiritual meat was hidden in the outward Word 2. This Manna is hidden also in the Sacraments and therefore they are called Signes and Seales Signes and therefore there must be somewhat signified by them Seals and therefore something also must be sealed by them 3. This Manna is hidden also in us 2 Cor. 13.5 Know ye not that Christ Jesus is in you except ye be castawayes But that which most of all bid the Word it self and the Sacraments and sacramental signes and seals from this people yea and themselves from the true knowledge of themselves was their own sin and disobedience According to which Daniel confesses Dan. 9.13 that they had not turned from their iniquities that they might understand the truth The same reason the Wiseman gives of the ignorance
covenant to be an eâ—emy unto their enemies For so he promiseth Exod. 23.22 concerning the Angel of the Covenant if obeying thou shalt obey his voice that is continue in obedience and by obeying Exod. 23. v. 22. thou shalt learn to obey and do all that I shall speak I will be an enemy to thine enemies and I will distress thy distresses That the Lord therefore should smite the Princes of Moab it was reasonable and according to his covenant But why shall he smite them thorow 1. If we consider the history we shall finde cause sufficient for this thorow destruction of the Moabites They hired Balaam to curse Israel Deut. 23.4 They followed the counsel of Balaam to commit trespass against the Lord Numb 25.1 2 3. and 31.16 Adde to these what ye read of their pride security vain confidence and contempt of God and his people beside other sins Jer. 48. 2. But if we look into the mystery we shall finde yet more reason for a thorow-smiting of Moab Moab is a Bastard-generation such as receives no correction from the hidden and inward law of God figured by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lot which signifies hidden and covered and such are interpreted Bastards and not genuin sons Hebr. 12.8 These revolt à patre from their father so the Antients Etymologize the word Moab and become born à patre diabolo of their father the Devil and his works they will do John 8. The root of this rebellion and disobedience is inward And therefore Christs smiting of Moab must be thorow and inward also It must needs be so For whereas there is a treasury of wickedness in the bea rt of every sinful man evil thoughts murders adulteries Matth. 15. v. 19. fornications thefts false witnessings blasphemies all in the plural since Jesus Christ came to save us from our sins how can he so do unless his arrows pierce deep even to the heart The Impostume lies there and the man must perish unless it be opened as they tell a story of him who smiting and intending to kill his enemy opened his Impostume with the stroke and saved his life Vulnus opemque tulit he wounded him and healed him both at once so unless Christ who seriously intends to cure our festerd ulcers of customary sins pierce them and open them with the injaculations and arrowes of his sharp word and spirit our impostumated souls must perish And therefore his living word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pierâ—eth to the division of the soul and spirit Hebr. 4. v. 12. whence note by the way that those two inward parts are different one from other since they can be divided lets out the corruption and heals the man Such a cure was wrought on the Jewes by S. Peters ministry by whom God sent his word and healed them Acts 2.36 37. The sharp piercing words are Let the whole house of Israel know for certain that God hath made this Jesus whom ye have crucified both Lord and Christ Upon this word of truth Christ came riding and pierced them thorow with his sharp arrowes the injaculations of his spirit for it s said that having heard this word they were pricked at the heart For whereas Vulnus is Dissolutio continui a wound is the dissolving of that which was centinued and one before whereas the sinful man was one with his sin as the envious man is one with his envie and the prowd man one with his pride and the like may be said of every sin which is the very nature and being and one with the sinful man the Son of God was therefore revealed that he might wound and so make a dissolution and dis-union between the man and his sin that they might be no more one as the Aposle saith 1 John 3. v. 8. for this the Son of God was manifested 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might dissolve and loose the works of the Devill 1 Joh. 3.8 For this end was the enmity of the Law put between the seed of the Woman and the seed of the Serpent Prov. 22. v. 15. Gen. 3.15 as I have shewen And whereas folly is bound up in the heart of a childe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scepter or Rod of correction drives it far from him Prov. 22.15 But as the Lord hath his piercing and smiting word which pierceth thorow the heart and le ts out the corruption so hath he his healing word also 1 Tim. 1. v. 10. Such is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.10 not only sound doctrine as our Translators turn it and thereby many understand Orthodox which indeed often times is nothing so but also healing doctrine such doctrine as heals our backslidings Jer. 3.22 Such as makes of a Drunkard a sober man of a Letcher a chaste man of a Covetous man a liberal and merciful man yea it heals all the spiritual maladies and diseases Psal 103.3 Such are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 healing words 1 Tim. 6.3 2 Tim. 1.13 and elsewhere Esay 19.22 Thus the Lord smites and heales he woundeth or smiteth-thorow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the text and his hands make whole Job 5.18 1. Note hence the transcendent power of the King Christ in mastring and subduing the greatest power of sin even the Ruling and Lording sins Exod. 15. v. 4. the Princes of Moab The Lords war is against the strongest of our sins against Pharoah and the Choyse of his Captaines Exod. 15.4 Such he wisheth to fight withall as the Poet describes a valiant man Optat aprum aut fulvum descendere monte Leonem he wisheth a wild bear or a Lyon to come down from the Mountain the strength of concupiscence the swinish sin of voluptuousness and sensuality yea the roaring Lion the Devill himself The stronger the enemy is the more fit for him to grapple withall Behold the Lord God or the Lord the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall come upon or against the strong Esay 40 10. Esay 40. v. 10. So it is in the Margent and better as most what then in the text Thus our Lord speakes of himself that stronger man that he shall come upon the strong man armed and overcome him and take away his armour from him Luke 11.22 and destroy him Hebr. 2.14 2. Hence we may take notice that the divine vertue reforming the sinfullman workes not superficially or slightly The influence of this Star smites thorow the corners the Princes of Moab The powers of heaven operate and are effectual even in the bowells of the earth The scepter of Christ pierceth even to the heart So the Psalmist describes him triumphant Psal 45.3.4.5 Psal 45. ver 5. Gird thee with thy sword upon thy thigh O thou mighty one with thy glory and thy Majestie And prosper thou with thy majesty Ride upon the word So the Original sounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ride upon the word of truth and meekeness and righteousness and thy right
〈◊〉 Dig deep as in a Mine for the sense and meaning of the word yet at length after all their digging and toyl and labour and search with greatest industry and paines they must confess with sorrowful experience that nor knowledge of Languages nor skill in Arts and Sciences though they be good helps while instruments only serviceable instruments nor studies nor watchings nor utmost humane endeavours can admit them into the inmost closet of divine truth until with humility self-denyal prayer they yield their understandings captive to the obedience of that spirit which hath dictated that word and will lead them being so docible and teachable into the knowledge of it And so we shall finde that every one of these hath a meaning suitable and according to the proportion of faith as hath already appeared in part The Lord layes waste and unwals all the sons of Sheth even all men 2 Cor. 1◠v. 5. when he overturns and demolishes their strong holds what are they but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their reasonings rather then their imaginations When he plunders them of their false knowledge and infatuates them 1 Cor. 1.19 20. When he robes them and disrobes them of their false righteousness John 16.10 Revel 3.17 When he easily undermines their towring imaginations and Castles in the air of Assurance which hath no foundation of faith and obedience of faith without which all pretences of Assurance are only from a strong fansie and self-love The Lord hath sworn that the disobedient shall not enter into his rest for to whom sware he that they should not enter into his rest but to those who believed not So indeed our Translators turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that signifies disobedient ones Hebr. 3. v. 18. 1 Sam. 2. v. 6. When he even kills and slayes us by the words of his mouth Hos 6.5 by that sword that goes out of his mouth which is the Word of God Ephes 6.17 Rev. 1.16 yea when he brings down to Hell 1 Sam. 2.6 This is the common passage of all the sons of Sheth even all the sons of God unto the eternal life and salvation even through Death and Hell For so the Lord leads his people wonderfully and so finally convinceth them that even they themselves pass the sentence of condemnation upon themselves when they confess the sentence of God to be most just Of this the Apostle speakes 2 Cor. 1.9 10. 2 Cor. 1. v. 9 10. We 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our selves have had the sentence or answer of death in our selves that we should not have trusted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our selves but in God raising the dead He shall destroy all the sons of the tayl and these sons are of two sorts according to the two kindes of filthiness 2 Cor. 7.1 1. Of the flesh and so all unclean all lascivious persons Whoremongers and Adulterers are sons of the tayl 2. There is a filthiness of the spirit and so they who have seen vanity and spoken a lying divination Ezech. 13.7 All the false Prophets they are sons of the Tayl Esay 9.15 As for the reason of the former They oppose and confound that orderly way of propagation which the God of order hath prescribed unto mandinde of which above all his creatures he condescends to undertake the preservation and government And therefore howsoever he is the Judge of all the Earth yet all exorbitances all excesses of that kinde come under his special cognisance Whence it is that Er and Onan are said to be punished by the hand of God The Lord slew Er and the Lord slew Onan also Gen. 38.7.10 And 39.9 Adultery is said to be a sin against God And Hebr. 13. Whoremongers and adulterers God shall judge 2. As for the later the reason why the Lord will destroy the false Prophets may be because these sons of the Tayl oppose the God of order in his method and way of saving mens souls and under a pretence of doing the Lords work in edifying their souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they subvert or rather destroy mens souls Acts 15.24 Acts 15. v. 24. Perverse and affected counterfeiting in all kindes provokes great indignation in the person counterfeited Since therfore these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these sons of a Lye would be taken to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of a Star as the Jewes false Messiah in imitation of this Star in my text would be called since these sons of the Tayl pretend to be sons of Thunder Mark 3.17 The most high God sets himself against them Ezech. 13.8 as the Poets say of their Jupiter that he slew Salmoneus Dum flammas Jovis tonitrûs imitatur Olympi while he counterfeited thunder and lightning Aenead lib. 6. For so the Prophet saith expresly Esay 9.14.15 That the Lord will cut off from Israel Head and Tayl branch and rush in one day The ancient and honourable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui vultu suspicitur so Munster acceptus faciebus Esay 9. v. 15. as Arias Montanus turns the words Esay 9.15 we may render them in English whose person or face is respected for there is a lawful respect of persons 1. Commanded as Levit. 19.32 2. Practised and that by Elisha 2 Kings 3.14 he is the Head and the Prophet teaching a lye he is the Tayl which the Lord threatens to cut off 1. Hence may the loose lascivious and unclean persons the sons of the Tayl read their doom The King Christ will destroy them 2. Yea hence the false Prophets who speak lyes in hypocrisie may take notice that the divine sentence is gone forth against them also For they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of the Tayl it is the worst and basest part of the beast whereunto the false Prophets are compared and the Lord threatens that he will cut them off and destroy them Esay 9.14 15. But we must not here forget that sense which the Chald. Paraphrast gives of these words which is this He shall rule over all men And this is harmonical with the great voices in Heaven when the seventh Angel sounded the Kingdoms of this world are or according to many Copies Rev. 11. v. 15. the Kingdom of the world is become our Lords and his Christs and he shall reign for ever and ever For when the humanity is recovered and seriously yielded up unto the divine Nature the whole heaven and heavenly nature congratulates unto God the kingdom of life Rom. 5.17 now taken in and celebrates and prayses the faithfulness of Gods promises Let us now compare these two last Axioms together and in reference one to another and so we shall finde that as in like prophetical speeches they have somewhat of consentaney nature and affection one towards the other and somewhat dissentaney and different yea opposit one to other 1. They have somewhat consentaney and agreeing one with the other And so as the Lord shall smite and smite thorow the
that your generations may know that I made the sons of Israel to dwell in Booths when I brought them out from the land of Egypt I am the Lord your God ver 42 43. That the people might remember and consider their slavery in Egypt and their deliverance out of it Their penury and poverty in the Wilderness when they were houseless and harborless and their plenty and abundance in the land of Canaan when they dwelt in houses that they had not built And therefore the Law was commanded to be read every seventh year at that feast Deut. 31.10 that they might hear and learn and fear the Lord their God the author of all this good unto them and observe to do all the words of his Law And for that end after the ordaining of that Feast Levit. 23.43 is added I am the Lord your God Hence it is that the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some have conceived to be so turned because that Song was so called which the old Greek Stage-players sung at the end of their Comedies when they went off the Stage as Suidas and Pollux and others affirm Accordingly some conceive that the Greek Interpreters alluded to this custom of the Stage-players because when they ended the Feast of Tabernacles they returned to their houses with great joy But truly I am not easily perswaded that the Greek Interpreters would so much honour the Comedians and their profane Stage-customes as to transfer them unto the holy Scripture There is no doubt but the LXX gave this name to the Feast according to the divine institution of it as hath been shewen in memory of Israels coming forth of Egypt And for the same reason they gave the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exodus unto the second book of Moses wherein that great work of God is recorded and rendred the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a memorial of the peoples going out of Egypt Levit 23.16 Numb 29.35 Deut. 16.8 2 Chron. 7.9 Nehem. 8.18 as well knowing the will of the Lord that his people should remember the day when they came forth out of the land of Egypt all the dayes of their life Deut. 16.3 Hence we learn one main end of humane society the celebrating of solemn Assemblies for the worship and service of God in the great Congregation Such are all the solemn Feasts in Scripture As also for the management of civil affairs in order to a peaceable life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2.2 That which the Psalmist expresseth in like words Psal 110.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the comlinesses of holiness Psal 100. v. 3. 1 Tim. 2. v. 2. which our Translators express in all godliness and honesty Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turnd by honesty a word in our language of very large signification might more properly be rendred by comely gravity The Wiseman Prov. 8.6 brings in Wisdom saying I will speak of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellent things the LXX turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grave things that is as the Philosopher explaines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a decent deportment becoming all ranks and orders of men So that those Conventions of the people were either Ecclesiastical or civil And both had their times of restraint and their times of dimission For whereas all things in the Church ought to be done in decency and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to order 1 Cor. 14.40 1 Cor. 14. v. 40. We read that our Lord the Head of his Church is desired by the Disciples to let the multitude depart Mat. 14.15 as afterward he doth v. 22 23. and 15.29 And we read this practised by the Town Clerk or rather Sacred Scribe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Dr. Hammond well proves that he dismissed the Assembly Acts 19.35 Acts 19. v. 35. And this dismission proves a restraint in all lawful Assemblies Such were those of the Christians in the Apostles times Hebr. 10.25 James 2.2 and afterwards So Ignatius to Polycarpus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the Assemblies be more frequent In which dismission was practised and therefore a restraint supposed In the Greek Church after the Sermon the Deacon said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dismission to the people that is the people may depart And the like custom was in the Latin Church Hence is that known form of speech used by the Deacon after the Sermon to the Catechumeni those who were not yet initiated or entred into the divine mysteries but were yet in their rudiments to them it was said Ite missa est The Congregation is dismissed ye may go home These antient and now antiquated customes of the Church easily discover unto us what Dissolutae scopae what loose and confused companies our Church-congregations most-what are as being neither duely gathered and assembled together nor detained by any gentle and moderate restraint upon them nor decently dismissed All which might well become the people of the God of order and the comely body of Christ the head But at this day most men account it a great part of their Christian liberty to be disorderly and to do what they list So that our Church-Assemblies are like people some going others coming from the Market or like Bees alwayes some going in others out of the Hive But if we begin to speak of these disorders we shall never come to an end Come we rather to the spiritual meaning of these words For alas what honour is it unto God or what benefit is it unto the people that so many bodies of men are gathered together in one place or that they are retained and restrained there The Church of God is a communion of souls and spirits And this communion of souls and spirits must be with the God and Father of spirits who made us out souls Otherwise Nihil boni est in unitate nisi unitas sit in bono There is no good in unity unless unity be in goodness We must know therefore that there is a twofold Restraint 1. From sin and iniquity 2. A restraint unto God and his divine nature 1. The restraint from sin and iniquity is the restraint of the seventh day Deut. 16.8 Six dayes thou shalt eat unleavened bread and the seventh day shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a solemn Assembly or rather a restraint The feast of the Passover requires a purging out the leaven of malice and wickedness a keeping our selves from our own iniquity This must be done with unleavened bread even with the unleavened bread of sincerity and truth Ye perceive sincerity accompanies the first and lowest duty even the first passage out of Egypt So far are they out who call perfection which is the highest duty by the name of sincerity which is or accompanies the lowest and meanest 2. There is also a restraint a recollecting and calling home all our wandring thoughts our loose affections our unadvised words our rash actions a bringing them to due examinations a judgeing and
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
belly for the sins of the belly nor our hands for violence nor our feet for a vagrant life nor was the Spirit implanted in us ut insidiarum fraudum iniquitatum cogitatorium fieret that it should be made a study of treacheries and of frauds and of iniquities So Tertullian de spectaculis cap. 2. Sihon is called here an Amorite and elsewhere also King of the Amorites An Amorite is Locutuleius a great Prater a bitter talker So that when Sihon is said to be an Amorite and King of the Amorites we understand that evil spirit which sweeps away extirpates and roots out of us all good and wholesom words Hence Amorite has the name and sets in their places all devouring words all words that may do hurt Psal 52.4 Hence we may learn part of that hard lesson which Coelo descendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came down from heaven Know thy self If heavenly thoughts if the precious thoughts of God lodge in us Psal 139.17 without doubt Gods Spirit acts and rules us And that Spirit will prompt us to speak good and wholesom words which convey grace to the hearer For then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the Indwelling Deity the Essential word of God takes up his residence and dwelling in us But if vain sinful and wicked thoughts dwell in men they declare plainly what Spirit rules and acts in them that Sihon the Amorite and King of Heshbon and King of the Amorites reigns in them And he suggests foolish vain sinful bitter words and sets the tongue on fire from Hell James 3. I well know how men are wont to excuse themselves that their hearts are good though their words be evil so saith that wanton Epigrammatist Lasciva est nobis pagina vita proba est Our book 's lascivious but our life is good It s impossible Words are a great part of our life according to which we shall be all justified or condemned Matth. 12.37 James 3. v. 11. That argument of S. James is unanswerable Jam. 3.11 Doth a Fountain send forth at the same hole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is sweet and that which is bitter If therefore as a Fountain casts forth her waters so foul-mouth'd men cast out their wickedness Jer. 6.7 there is no question to be made but Sihon the Amorite reignes in those souls the word of Belial dwels in them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living Word of God harbours not there There is no concord between Christ and Belial that is the Devil as the Syriac there turns it Satan 2 Cor. 6.15 2. Sihon also hath his land which is the land of Gilead but since Sihon was King of the Amorites and that land in his possession it was called the land of the Amorites Gilead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Acervus testimonii an heap of testimony or witnessing which figured the multitude of the divine witnesses the Prophets of the Lord and all believers who give testimony unto the truth and power of God the cloud of witnesses Hebr. 12.1 Hence was Elijah the Tisbite 1 Kings 17.1 Elijah the Tisbite that was of Gilead When Sihon is King of the Amorites all the heap of witnesses all the Prophets testimonies are made matter of talk All that men read all they hear all they meditate all they learn by reading hearing meditation it is to talk it out again And freely and openly to speak my fears I am perswaded that Gilead is yet in the Amorites hands I much fear that what the Lord tells his Prophet is verified and fulfilled of our times may I not say also of this place Ezech. 33.30 2. The Lord gives Sihon the Amorite King of Heshbon and his land into the hand of Israel But quo jure By what right does the Lord give these into the hand and power of Israel by a manifold right For although the Lord by reason of special covenant with Abraham and his seed vouchsafed to be styled the God of Abraham Isaac and Jacob and the God of Israel yet the Lord had made a covenant also more general with Noah and his seed after the flood and consequently with all nations descending from them Gen. 9.10 11. So that not only by right of creation and preservation which is creation continued and by right of redemption from the flood whereby he redeemed them from death but also by right of covenant yea jure forisfactionis by right also of forfeiture by breach of covenant all became obnoxious and liable unto the just judgement of God so that by a manifold right he might dispose of them and theirs their persons and estates as here of Sihon and his land Mysticè 1. Observe O thou Israel of God how potent and subtil how malitious enemies thou hast even after thou hast past over the river Arnon The spiritual childe meets with some opposition the flesh lusts against the spirit this was figured by Esek Contention which Isaac first met withal But when that 's overcome greater enmity ariseth that 's Sitnah the strength of Satanical hatred Both must be subdued before Isaac comes to Rehoboth the latitude of freedom Gen. 26.20 21 22. The Ephesians had conquered the former and were now in conflict with the later to whom S. Paul saith we wrestle not with flesh and blood such as the Galatians as yet little children Gal. 4.19 had to fight withal Gal. 5.17 but against Principalities against Powers against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worldly rulers of the darkness of this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I render against the spiritualities of wickedness in heavenly things Ephes 6.12 Ephes 6. v. 12. That is saith Aquinas the very power and strength of wickedness Such enemies as David complaines of Psal 56.2 They who envie me have swallowed me up all the day Psal 56. v. 12. For many fight against me from on high so the LXX and Tremellius Prowdly or arrogantly so Piscator and Coverdale although David may be understood to direct his complaint unto God by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here so Psal 92.8 Mich. 6.6 2. Note hence O Israel how great a strength is imparted unto thee by thy God even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hyperbolical or exceeding greatness of his power to us-ward who believe Ephes 1.19 3. Hence its evident that one spirit does not act in all men for if Sihon King of Heshbon extirpate and root out the good thoughts out of the heart and implant evil thoughts in their room and the Israel of God hath a spirit of power from the God of life to destroy Sihon and root out all the evil thoughts out of the heart and implant good thoughts there surely these divided opposite contrary acts cannot proceed from one and the same spirit It s our Lords argument That Satan cannot cast out Satan but the finger and Spirit of God it is which is contrary to Satans spirit which casts
the greatest Our Lord complains of them They came about me like Bees Psal 118.27 Beelzebub was the God of Ekron 2 Kings 1.2 whence the Poets had their Acheron who has hi name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fly as Macrobius cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a god that drives away Flies He injects and casts his evil thoughts into the souls of men which are impudent as Flyes are and though you beat them away they will return The only way is to kill them as they say it was Domitians the Emperours business to kill Flyes An exercise too unsuitable for an Emperour unless he intended thereby to be like his fellow-gods as he called them and especially him who was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jupiter who drove away flyes However it is a laudable yea a divine exercise and fit for those who would be like unto the true God to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to drive away mortifie and kill the vain and sinful thoughts Mysticè The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also to ruminate ruminate upon him meditate upon him The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so signifies But being in the reflex form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies a more then ordinary rumination and meditation Let us ruminate and meditate on Sihon on Heshbon Sihon is a sweeper he endeavours to sweep out our good thoughts let us endeavour also to sweep out all his evil thoughts Sihon is Eradicator that evil spirit that endeavours to root up all the plants of righteousness And let us root up all the plants of wickedness Every plant which our heavenly Father hath not planted shall be rooted out Matth. 15.13 Let us extirpate every plant of wickedness Let us sweep out the dust of the false knowledge This was Davids practise Psal 77.6 in Vulg. Lat. Scopebam spiritum meum I swept my spirit or rather my spirit made diligent search So let us search so let us sweep out every Sluts corner in our house There is no doubt but if we will take pains with our selves we shall finde work enough within doores even in the inner chambers of our hearts There is great need to sweep it There is a treasure lost there The woman swept that house to finde her Groat Luke 15.8 The old Latin text had Evertit domum she overturnd the house as many endeavour by controversies and vain janglings to overthrow the Church of Christ The Mistriss bids her Maids sweep the house the one asked the other for a Broom the other said it was a Beâ—som no saith she it is a Broom while they thus contended the house lay unswept The wisdom of God cals upou us to sweep and cleanse our hearts James 4.8 And men quarel and contend about that word whereby they should be cleansed John 15.3 and leave the work undone O how often come men to hear the cleansing word how it should be applyed for the purifying of their hearts and by that very Opus operatum as they call it they think themselves cleansed Prov. 30. v. 12. they are pure in their own eyes when yet they are not washed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their own dung But let us return unto the former signification of the word Let us contend let us medle with Sihon and his Heshbonites in battle The enemy must be discovered before we can fight him The Roman Historian saith of a certain people in Italy with whom they had war Difficilius ipsos invenire quà m vincere It was more difficult to finde them out then to overcome them The people of Heshbon are such a subtile people they lurk within us How long wilt thou cause thy vain thought to lodge in thee Jer. 4.14 The man of sin Jer. 4. v. 14. Sihon the Leader of evil thoughts cannot be revealed unless there be first a departure 2 Thes 2.3 While our thoughts lodge in us and are of our house while we are one with them and they with us we cannot possibly perceive them or discern them as enemies unto us If the object be too near us we cannot discover it Sensibile supra sensorium non facit sensationem When what is visible is upon the sight it cannot be seen The god of this world blindes the eyes of men with their own thoughts whereby they are not discerned But if we look on our thoughts at a distance if we depart from the man of sin he will be then revealed we shall then discover him and see how fouly we have been abused by him When the enemy is discovered he is not to be conquered by outward means Our great enemies we have to deal withal are our vain foolish thoughts And therefore as he were a mad man who should hope to overcome a Sword or Dart with a thought so is he as mad who thinks to conquer thoughts and imaginations with a Sword or worldly weapon Yet such hath been the madness of the Cainish generation from the beginning that what opinions they cannot subdue with spiritual weapons they confute them with a Prison Fire and Fagot But indeed herein they much betray their own weakness and their bad cause who stir up the Magistrate to make Lawes to put men in prison or put them to death for supposed Heresies or erroneous judgements of divine matters which because the ignorant zealots cannot prove to be such or convince them by spiritual armes they betake themselves to temporal and outward It was the custome of Nero the Emperour to go up and down Greece like a Fidler and to challenge all Minstrels of the best note to sing and play with him If he overcame any he got the prize if he were worsted he took a course with his Adversary that he should never sing or play more causing him one way or other to be put to death Nero was the first persecutor of the Christian Church whom all follow to this day and as all men judge of him so may they of all such absurd and ridiculous men men of corrupt mindes reprobate concerning the faith and their folly or madness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be made manifest unto all men as Nero's Jannes and Jambres their predecessors hath been 2 Tim. 3.9 For they declare evidently that they want spiritual weapons when they trust to carnal and temporal This our Lord Jesus Christ shewes and will shew when he conqures Antichrist not with fire and sword but with the spirit of his mouth 2 Thes 2.2 Thoughts and opinions are spiritual things and can be discerned only spiritually and by spiritual weapons only be overcome but never in others unless first they be mastered and subdued in our selves And how shall that be done 1. Hate vain thoughts These are enemies which thou hast a warrant to hate Yea hate them with a perfect hatred Do I not hate them that hate thee saith David It could not be otherwise He was a man according to Gods heart a friend
Deut. 4. ver 7. as the Lord our God is in all things that we call upon him for The Translators here have understood Moses as if he had compared the only true God and his presence with other nations and with his own people As if he had said God is more present with Israel then with any other nation But the comparison stands between the Heathen gods the true God of Israel For 1. Therefore there is added the proper name of the true God Jehovah and appropriation of him to his people Jehovah our God Such comparison we read Deut. 32.31 Jer. 14.22 1 Cor. 8.4.5 and often elsewhere And because the Heathen worshipped many gods the word here is to be turned plurally gods And thus the Vulg. Lat. Pagnin Castellio Munster the French and Spanish Translations Martin Luther two translations in the Low Dutch five English Translations all these render the word plurally gods and Diodati though he render it in the singular number yet he acknowledgeth that some understand the word plurally the gods of the Gentiles which could not succour their own worshippers So the Tigurin Bible and Vatablus acknowledgeth that in the Hebrew the words are gods nigh Herein Tremellius and Ainsworth mislead our Translators who understood the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number and of the true God And Drusius is mistaken with them who though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be plural and signifie gods neer excuseth it by saying that Elohim is of the common number and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was put in the plural to answer the termination not the sense A strange reason as if the Spirit of God had more regard to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a like ending of words then of the sense and matter And although Tremellius alleage a like example Josh 24.19 and Ainsworth another Deut. 5.26 Yet the common name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applyed to the other nations and the proper name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his relation joyn'd to his people evidently prove that there is not the same reason of these testimonies and the Scripture now before us Beside there was no doubt or question could be made whether the God of Israel were so neer to any other nation as to his own people in covenant with him Which yet is all that these men contend for Whereas indeed the comparison stands between the presence and help of other gods to their respective people and the presence and help of the only true God to his people of Israel 2. The words following in v. 8. make this sense clear and evident what great nation is there which hath so righteous statutes and judgements as all this Law which I set before you this day So that the Lord God of Israel is compared and preferred before the gods of other nations in regard of his nighness and accessibleness when his people call upon him so in respect of all his righteous Law set before his people in comparison of the statutes and judgements of other nations which how ever they might at least many of them be called righteous yet were they mixt with unrighteous Lawes As those of the Lacedemonians which however they had many just lawes delivered to them by Lycurgus yet theft was tolerated among them yea commanded provided that the thing stoln were kept so close that it could not be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was held lawful or commanded by the Law to steal but it was accounted dishonest to be discovered saith Plutarch And although some Law-givers as Numa and Lycurgus for the credit of their Lawes pretended the authority of a Deity yet beside that their subtilty was soon known the vanity and superstition of the Lawes themselves Ex insitis argumentis easily made manifest what god was the author of them I wish therefore that the words were thus rendred what great nation is there whose gods are so near unto them as Jehovah our God is in all things we call upon him for The truth of this hath hitherto appeared in the histories of the Egyptians the Amalekites the Midianites the Moabites and the Ammonites whose gods were not so nigh unto them nor helpful at all in the necessities of their respective worshippers as the Lord God of Israel had been unto his people in all things for which they called upon him So that the words are an appeal to the peoples experience touching the truth of all these Histories and a strong argument obliging them to believe and obey the Lord their God so nigh unto them in all things they call upon him for 1. Take notice hence O thou Israel of God what God that is whom thou worshippest how near he is unto thee and can he be neerer then in the midst of thee Levit. 26.11 12. Numb 5.3 Deut. 23.14 Ezech. 37.26 even in thy heart and in thy mouth Deut. 30.14 Rom. 10.8 James 1.21 2. How ready he is to hear thee and answer thee when thou callest upon him Psal 145.18 Esay 58.9 Yea before thou callest upon him Psal 32.5 Esay 65.24 3. How reasonable therefore is it that we should renounce those false gods who cannot draw near unto or help their own people Such are the gods of the Edomites earthly men whose god is their belly who minde earthly things 2 Chron. 25.15 Phil. 3.19 Yea how unreasonable is it that we draw near unto the Lord our God the only true God who is most near most able most willing and most ready to help his people By so doing we shall invite the Lord to draw nigh unto us It is the exhortation of S. James Chap. 4.8 Draw near unto God and he will draw near unto you But how shall we draw near unto our God How else but by humbling our selves under his mighty hand and opposing the temptations of his and our enemy therefore the same Apostle premiseth immediately these means Jam. 4. v. 7. v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are all Military phrases S. James as a Captain or Leader gives words of Command Be subject or subordinate unto God the Commander in chief withstand the Devil the great enemy and then he warrants them they shall rout him he will flee from you Such were the antient engagements of the person baptized who being turnd toward the West said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I renounce Satan And then being turnd toward the East he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am co-ordinate or conjoyn'd as a Souldier unto Jesus Christ And so much of antiquity there is extant in that excellent form of Baptism though antiquated wherein the person baptized is admitted into Christs matricula his Military Roll and Army for this end Manfully to fight under his Banner against Sin the World and the Devil and to continue Christs faithful Souldier and servant unto his lives end When such Souldiers are foyled and wounded by the enemy and are sorrowful for their wounds the Emperour of the World the Commander
Taking up the Cross 1. Self-denyall stands as a Porter to keep the dore of the heart And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to keep signifies all the Porters duty in three acts Observare Cohibere prohibere 1. To observe who comes in and who goes out For so every one ought to take heed what thoughts enter into his heart and what desires run out 2. To keep the heart at home that it go not after the eyes Num. 15.39 3. To award and keep off temptations Job 31.1 2. The Cross and patience of Jesus Christ is as a strong dore with locks and barrs to withstand and bear off all forcible entry And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Prison-house Gen. 40.3 According to our Lords precept Luke 21. v. 19. Luke 21.19 In or by your patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possess ye or gain ye the possession of your souls Such diligent heed must be taken for the avoiding of great evills that otherwise will follow That 's the third divine Axiom 3. Israel ought to take heed to himself and keep his soul diligently lest he forget the words which his eyes have seen and lest they depart from his heart This point adds to the former the consideration of the ends why Israel ought to take heed to himself and keep his soul and these ends are powerful reasons of this important duty from the great and imminent danger which will ensue upon the neglect of it Wherein we have 1. The caution or warning only take heed to thy self and keep thy soul diligently 2. The peril and danger that otherwise will follow lest thou forget the words which thine eyes have seen and this danger brings in another lest these words depart from thine heart Herein we must enquire what forgetfulness is which because its a privation and privatives are best known by their positives we must first learn what memory is and what it is to remember which according to Plato Speusippus and others of that School is Cogitationes conservare to keep our thoughts And they say that the better memory is Dispositio animae inhaerentem veritatem custodiens a disposition and frame of the soul keeping truth inherent in it But these descriptions seem too strait for the nature of memory Others therefore ascribe two offices unto it others three 1. To lay up in memory 2. To retain 3. To recall to minde The two former may be reduced to one 1. As to keep and retain the thoughts 2. To recal them when they are lost or in danger of losing when we have use of them Thus Jacob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laid up and kept in his memory the dreams of his son Joseph Gen. 37.11 So did Mary keep in her heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the words which were spoken of Christ by the Shepherds Luke 2.19 Luke 2. v. 19.51 And again v. 51. His Mother kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these words Our Translators turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former place things in the later more advisedly sayings And as to remember is to commit and retain our thoughts in memory so likewise it signifies to recal them as Luke 22.61 Peter remembred the words of the Lord Luke 24.6 7 8. To forget therefore is to lose our thoughts and let them slip out of our custody and keeping So the Apostle understood forgetfulness Hebr. 2.1 If we inquire into the reason of this warning it proceeds from the great love of God toward his Israel 1. He knowes the excellency of the words and things committed to our trust and the custody of our memories even the holy and blessed Trinity and the work of our creation Eccles 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Creators the Law of God the Father Malac. 4.4 The Redemption by Jesus figured by bringing Israel out of Egypt Deut. 16.3 Jude v. 5. Vulg. Lat. Sins committed against so great grace Deut. 9.7 Ceasing from our sins figured by the Sabbath Exod. 20.8 and many the like which is not a bare memory but such as puts us upon sutable duty Verba sensuum innuunt affectum effectum words of sense inward and outward import affection and effect answerable thereunto as Deut. 8.18 19 20. Psalm 22.27 and many the like 2. These are too sublime and of too high a nature for the foolish heart of man left to it self to contain Prov. 24.7 And there is in us by corrupt nature a stupidity and dulness in regard of spiritual things Hebr. 5.11 And Satan with his evil spirits interpreted by our Saviour the fowls of the air is watchful to catch the Word of God out of the heart when it is sowen Matth. 13.19 He is ready 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to drink and swallow up the precious liquor of the spiritual doctrine if we let it slip and it run out of our vessels 1 Pet. 5. v. 8. Hebr. 2.1 1 Pet. 5.8 3. The memory it self is frail and weak as a vessel that has got a fall that 's crackt and riven So saith the Wiseman that the inward parts of a Fool are like a broken vessel he will hold no knowledge as long as he liveth Ecclus 21.14 4. The memory is too often full of somewhat else and so intùs existens prohibet extraneum a vessel full of one liquor will not hold another Non datur penetratio dimensionum two bodies cannot be in one place nor two contrary spirits in one soul The Fool full of his own knowledge cannot receive divine understanding Proverbs 30.22 Great need therefore there was that the Lord should warn us of this danger 1. Whence we may observe the Lord hath given us the tutelage and gardianship of our selves our souls our hearts and what is that but our memories whereby we retain holy thoughts and the divine words which our eyes have seen Plato tells us that Mnemosyne is the Mother of the Muses The meaning is that the memory brings forth and nourisheth all the good thoughts It is the true inward Eve the Mother of all the Living ones which brings forth unto us spiritual Children According to which whosoever doth the will of God he is the Mother of Christ Matth. 12.50 For all the senses outward and inward were made for the life especially the two disciplinary senses Seeing and Hearing The Lord hath given them both for this end And therefore the eye is a seeing eye when a man sees the divine Words and discerns aright what the will of the Lord is and the ear is an hearing ear when he obeyes the commands of God And therefore the wiseman tells us that the hearing ear and the seeing eye the Lord hath made even both of them Prov. 20.12 Whence our Lord he that hath an ear to hear saith he let him hear Matth. 13.9 Rev. 13.9 Thus the retentive memory and the heedfull thoughts are given unto man as his meet help before him Ephes 1.4 Thus the woman was created for the
man 1 Cor. 11.9 to bring him forth living children and to keep the house of his heart Thus the thoughts are brought under the obedience of Christ 2 Cor. 10.5 and they are serviceable unto God and Christ who is our life and heed and keep his words the words of life This is the wife of which Solomon speaks and thus the Wise man gives excellent counsel Eccles 9.9 See or injoy life with the wife which thou hast oved all the dayes of the life of thy vanity which he hath given thee under the Sun all the dayes of thy vanity for that is thy portion in this life and in thy labour which thou takest under the Sun And an excellent portion it is in this vain life that with our wife our memory and thoughts we may see and enjoy the divine life and the words of life and keep the words of life in our heart and in our soul all the dayes of our vain life For unless thus or in like manner the advice of Solomon be understood a sensual Epicurean might make notable use of it to confirm himself in his voluptuousness 2. There is danger imminent danger lest our memory pregnant with good thoughts miscarry through forgetfulness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 least happly or unhapply rather or lest at any time In this expression some evill instrument is imported as doubted or feared and so Danger is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the neerness of evill 3. Note hence the goodness of our God who warnes us of the danger So often we finde the Lord warning us to take heed lest the evill surprize us Gen. 3.3 Touch it not lest ye die Fly to to the Mountaines lest yee be consumed in the iniquity of the City Gen. 19.15 Num. 18.32 Pollute not your selves lest yee die Circumcise your selves unto the Lord lest my fury come forth like fire and burn that none can quench it because of the evill of your doings Jer. 4.4 4. If thou takest not heed to thy self and keep not thy soul diligently thou wilt forget the words which thine eyes have seen The remembring of Gods words requires an exact a diligent an onely taking heed to thy self an onely keeping of thy soul otherwise thou wilt forget them 1. This is a just reproof of all those who heed not the words which their eyes have seen but carelesly forget them and let them slip 2. Yea though they have many monuments and memorials of Gods favour which might put them in mind of him and his will and his words Yea the whole world of the creatures might mind them of their Creators yet how many are there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even Atheists and without God in the world Ephes 2.12 3. Nay through the depraved nature of man it comes to pass that what in all justice and reason should remember us of our God even that occasions men to forget him and his words The Lord supposed this possible Deut. 8.9 14. 32.15 and the prophets feared it Prov. 30.9 4. But most reproveable are they who oppose and maligne the remembrance and remembrancers of God his will his wayes and his words unto them Against such our Lord denounces an heavie judgment Matth. 23.34.35 I send unto you Prophets and wise men and Scribes and some of them ye shall kill c. From the bloud of righteous Abel to the blood of Zachariah whom ye slew between the Porch and the Altar all shall come upon this generation It seemes an harsh sentence For the Lord saith I the Lord thy God am a jealous God visiting the sins of the fathers upon the children to the third and fourth generation but here the Lord revenges the bloud of righteous men to the Thirtieth and Fortieth generation for so many yea more generations passed from the bloud of Abel to the Scribes and Pharisees whom the Lord threatens here So dangerous it is to persecute righteous men especially the Lords Prophets Scribes and Witnesses Ambassadors Agents and Remembrancers 'T is a serious dinuntiation Touch not mine annointed and do my Prophets no harm Psal 104. He that toucheth them toucheth the apple of his eye Zach. 2. And do we think it belongs no neerer unto us Would God it did not But I appeal to any soul who hath taken notice of its own actions and the workings of God upon it how many godly motions how many pious inspirations how many breathings towards this God hast thou received from his spirit yet hast thou killed and crucified them put them off with worldly mirth And so hast thou killed Abel in the field Abel is a mourning according to Philo and a breathing towards God c. He was slain in the field that is the world saith our Saviour Matth. 13. even the field of the earthly and worldly heart wherein the world is set Eccles 3.11 How often hast thou been moved by the feare of thy God to depart from all sin and all iniquitie How often hast thou been put in mind by thy God yea how many pious purposes and intentions hast thou had to mortifie them and to consume them upon the Altar of Christs patience Yet instead of killing thy sinns thou hast killed those holy and godly admonitions and counsells of the spirit and what is this but to kill Zachariah that is the memorie of the Lord or the admonition of the Lord and that between the Porch of the Temple that 's the fear of the Lord and the Altar that 's the patience of Jesus Christ and so deprive our selves of the birth of Iohn the true grace of the Lord. But malum accidit malo as links of a Chain one drawes on the other The peril here whereof thou art warned O Israel is concatenatum malum the evil of forgetfulness drawes in another evil the departure of these words from the heart And that is the second danger lest they depart from thine heart These words some understand to be no other then a second expression of the same danger lest thou forget the words which thine eyes have seen lest they depart from thine heart Others rather understand by the heart here the affective part of the soul whereby it becomes retentive of the words which our eyes have seen and in love cleaving unto them But we must remember that the memory retains God himself and his Christ and holy Spirit and the words of life the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living Oracles of God And therefore when these are neglected slighted and forgotten by us they depart from us in fury and indignation When his words and commands are neglected and contemned the Lord himself is neglected and contemned Wherefore be thou instructed O Jerusalem it is the the Lords exhortation to his Church Jer. 6.8 Jer. 6. v. 8. lest my soul depart thee Most unwilling the Lord is to depart from the soul Our soul is as it were a part of his and we are as it were
rewards every man according to his works the reward of good works and the punishment of the evil finished must be greater then of the same intended God was patient all the time that David was plotting the death of Vriah but when it was effected then he sent Nathan and denounced his judgement Hence we learn that 1. The heart is Murdrorum officina the flesh-bank the slaughterhouse the murdering den wherein the wicked one slayeth the innocent Psal 10.8 2. A man may possibly be a murderer who yet layes no violent hands on any Is he angry with his brother he is guilty of the judgement Matth. 5.22 yes if he be angry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause S. Hierom and S. Augustin both agree that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause is not to be found in any old Greek copy Ut scilicet ne cum causa quidem debeamus irasci saith Augustin nor indeed is it extant in the vulgar Latin 3. Hence we learn to judge our selves and others if angry and malitious if hateful and hating one another 4. Yea hence learn the bloody-mindedness of this present generation what murdering and malitious hearts full of rancor and hatred they bear one party against another one man against another Shall not the Lord be avenged of such a nation as this This is harsh doctrine Alas if to be angry with my brother be no less then murder if he who hates his brother be a murderer what shall become of me I have been angry and hated my brother and spoken despitefully against him said to him Racha called him out of bitterness of spirit a fool Cease from wrath redeem thine envie and malice with love and mercifulness As all thy doings before were done in malice and hatred let them now be all done in love and kindness 1 Cor. 16.14 John 3.21 But alas thoughts of revenge assault me These are the messengers of Satan like him sent to kill Elisha 2 Kings 6.32 even God the Saviour in thee and therefore take his counsel there keep these revengeful thoughts fast at the door give no consent unto them they rome to take away thy head The head of every believer is Christ 1 Cor. 11. If thou consent unto them thou openest the dore of thy heart and lettest them in while thou keepest them without dore they cannot hurt thee No evil without thee no not the Devil himself the murderer from the beginning not he nor any evil can hurt thee while it is without thee no more then any good can help thee if it be without thee Alas I have crucified the life of God even the Christ of God in me I have murdered the Lord Jesus Haply this thou hast done indeed who hath not done it yet despair not There is a twofold killing as the Scripture distinguisheth Deut. 19. the one wilful and presumptuous the other at unawares And both these wayes the Lord Jesus hath been killed There are who have slain him wilfully Heb. 6.4 5. and 10.26 There are who slay him ignorantly who suppress the motions of Christs spirit in themselves not knowing that they proceed from him God was in this place and I knew it not Gen. 28. There is one in the midst of you whom ye know not Such an ignorant manslayer was Paul who persecuted the Lord Jesus 1 Tim. 1.13 but he obtained mercy because he did it ignorantly Yea and he is a patern to them that offend Acts 3.17 The greatest sin without hatred is pardonable Deut. 19. The greatest good work without charity is nothing worth 1 Cor. 13. Yea in this case the Lord hath made provision of a refuge if we have slain the man Christ ignorantly if we have slain him by our unholy and profane life we must then fly to Kadesh that is unto holiness This counsel the Prophet Esay gives Esay 1.16 17 18. and Daniel to Nebuchadnezzer Dan. 4.27 This Kadesh is in Galilee that is conversion or turning about Jer. 18.11 Therefore when S. Peter having told the Jews that they had crucified the Lord Jesus he directs them to Galilee that is to turn to the Lord Acts 3.19 This City of refuge is on a Mountain as the Church of God is Esay 2.2 a state hard to be attained unto And we must contend and strive for it therefore it is said to be in the Tribe of Nephtali Such an one was S. Paul 1 Cor. 9.26 Phil. 3.14 not with flesh and blood c. Ephes 6. 2. Yea we must go about this work early Therefore the second City of refuge is Shechem which signifies early This also is in a Mountain hard difficult in ascent in the Tribe of Ephraim in fruitfulness growing and increasing Thus doing we shall come to the third City even Hebron the society of all 〈…〉 the 〈…〉 â—â—â—ting our hearts unto the living God that 's Hebron This is 〈…〉 a Mountain Heb. 12. and in the Tribe of Judah praysing and glorifying our God confessing to his name and singing Hallelujahs for ever Yea the Lord Jesus prayes for his persecutors and murderers Father forgive them c. This is proper to the Christian spirit as appears Luke 9.5 6. they as yet were of a legal spirit Abels blood cryed from the earth Zachariah the son of Jehoiada 2 Chro. 24.22 Jer. 11. â—0 and 20.21 But what saith our Lord Father forgive them And S. Stephen Acts 7. Christs blood of sprinkling speaks better things then that of Abel This is the strength of the Spirit of Jesus which rejoyceth in tribulation So S. Paul prayes for the Colossians Col. 1.11 that they may be strengthned with all might according to his glorious power unto all patience and long-suffering with joyfulness Attende Tibi Doctrinae Look to thy Self and the Doctrine SERMON XIV Deuteronomie 6. ver 6 7. These words which I command thee this day shall be in thine heart and thou shalt teach them diligently unto thy children BEfore we can consider a-right and speak to these words particularly let us render them and read them right as thus These same words which I am commanding thee this day shall be in or upon thine heart And thou shalt whet them upon thy sons I shall shew this to be the true translation of the Text as I come to the Axiomatical handling of it The words contain an injunction to parents and those in place of parents to transmit and conveigh the Commandements of God unto their sons and all under their care Wherein we have a Series Process or Succession of commands one in order to other 1. These same words I am commanding thee this day 2. These same words which I am commanding thee this day shall be in or upon thine heart 3. These same words which I am commanding thee this day shall be upon thine heart and thou shalt whet them upon thy sons 1. These same words I am commanding thee this day Wherein we must inquire 1. What these same words commanded are 2. What is
the commanding of these same words and this day I render them the same words because there is a double emphasis upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These same words are either extended unto all the Commandements of God as often elsewhere so especially in this Book or else they have special reference unto the words next preceeding even the great Commandement of the Law 1. These same words are extended to all the Commandements both affirmative and negative more specially to those principal precepts of the Decalogue delivered in the former Chapter So Aben Ezra And this is clear out of the context For v. 1 2. Moses propounds to Israel all the Commandements the Statutes and the Judgements 2. By these same words those next preceding may be understood even the first and great Commandement as our Lord calls it Matth. 22.37 Mark 12.29 Hear O Israel the Lord our God is one Lord. And thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy might Then followes and these same words shall be upon thy heart c. In the fourth verse is contained the Object of our duty in the fifth the duty it self The Object of our duty is Triunus Deus the Unity in Trinity The Lord that 's the Father our God that 's the Son Immanuel God with us and again the Lord who is the Lord the Spirit 2 Cor. 1.17 and these are one God There 's the Uunity of the Object There is also an Universality of the duty required of all Nations inhabiting in the four quarters of the World For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hear hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Capital letter and bigger then the other which being numerical signifies the LXX Nations which may be reckoned up Gen. 10. and are implyed by Moses Deut. 32.8 which Seventy Nations inhabited the four quarters of the Earth which is intimated in the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another Capital letter which is the last in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then followes the Vniversal duty of all the Seventy Nations inhabiting the four parts of the World Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy might These same are the words which the Lord is commanding may be understood both wayes both generally of all the Commandements and more specially of the first and great Commandement which comprehends vertually all the rest 2. Now what is the commanding of these same words As for this manner of speech I am commanding It is no nice or formal difference but indeed a material and real one between these two expressions I command and I am commanding For the former imports only a present act the later signifies the continuation of the act Ye have a like example v. 2. of this Chapter and very often elsewhere where the act is put for the conntinuation of the act which is no doubt a wrong to the holy Text and that a greater then men at first conceive as I shall shew more fully hereafter if the Lord will For although it seem to some no more then a circumlocution of the present yet we shall finde that there is more in it This will appear in part by one or two brief Observations from these words and so I shall leave this point 1. Observe hence what an excellent Lawgiver the Lord our God is he has given Commandements and he is yet commanding them he is yet giving them Inferiour Lawgivers as Lycurgus Numa Solon c. when they have once published their Lawes they leave them to the people to observe them at their peril Not so the Lord our Lawgiver as he is called Esay 33.22 He gives Lawes and Lawes for publication of those Lawes and himself is still giving them Artificers having done their work they leave it to the care of others whom it concerns as the Carpenter having built an house he takes no more thought for it The Shipwright having made a vessel fit to sail it concerns him no more whether it sink or swim The Husbandman having planted a Vineyard he leaves it to the weather and to the ordinary providence of God Our most gracious God having done any spiritual work like these or any of these though he has done it yet he has not so done it but that he is still doing it Gods people are his Vineyard Esay 27.2 I the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custodiens eam Esay 27. v. 3. 1 Cor. 3. v. 6.7 I am keeping it I will water it every moment lest any hurt it I will keep it night and day I have planted Apollo hath watered the words are indefinite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dabat did give that is he so gave as he is yet giving increase And so the Apostle expresseth himself in the next words Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is planting is not any thing nor he that is watering but God who is giving increase Ye are Gods building 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Pagnin and Beza turn aedificatio a work in fieri which is yet a doing 1 Cor. 3.9 And therefore the Apostle I commend you saith he unto God and to the word of his grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 able further to buiid you which Beza turns Superstruere the Son of God saith My Father worketh hitherto and I also work John 5.17 2. Whence appears the great goodness love and care of the Lord our God toward his people in that he is alwayes instructing informing counselling admonishing reproving correcting chastening comforting exhorting dehorting and performing all other acts of a fatherly Lawgiver and Teacher Who like him saith Elihu Job 36.22 That spirit which spake very often to the old Romans whom therefore they called Locutius at length lest speaking when they had built him a Temple But the Lord who is yesterday and to day and the same for ever hath spoken in every soul even from the beginning whence he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word by S. John This is very often expressed in the Chald. Paraph. when God is said to say or do something the Paraphrast adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his word Thus Psal 110.1 The Lord said unto my Lord sit thou on my right hand the Thargum hath the Lord said unto his Word and Psal 144.2 where the Hebrew hath I will trust in him the Chaldee paraphraseth it I will trust in his Word Where it is in the Hebrew your new Moons and Feasts my soul hateth the Paraphrast puts my Word hateth Esay 1.4 and 45.17 Israel is saved by the Lord is express in the Chaldee by the Word of the Lord. So Jer. 1.8 where the Lord saith to the Prophet I will be with the the Paraphrast expresseth it my Word shall be with thee And many the like Which it were much to be wished that they well
considered who confine the eternal Deity of the Son of God unto his temporal dispensation and manifestation in the flesh Surely they would judge otherwise if they remembred that the Father hath never been without his Son the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word which hath spoken all things from the Father and the infinite works which he hath wrought whereof S. John speaks John 21.25 2. These same words shall be in thine heart or rather upon thine heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Arias Montanus Munster and the Spanish Translation Martin Luther and two Low Duch Translations express this phrase by Nemen ter herten which Coverdale turns take them to heart The words may be considered as a precept and so Piscator explains In corde erunt by Sunto in corde let them be in your heart and Castellio turns them imperatively In corde habetote have ye them in your heart And they have good reason so to render them from the parallel place Deut. 11.18 Deut. 11. v. 18. Ye shall put or put ye these my words upon your heart and upon your soul Howbeit because these same words are so beneficial unto us nor can we our selves of our selves put them upon our own hearts and because the Lord hath said I will put my Law or Lawes in their inward parts or minde and I will write it or them upon their hearts Jer. 31.33 Hebr. 8.10 I doubt not to call these same words a promise also They are a precept which puts us upon our utmost endeavour to be obedient and to use all meanes for the effecting of it And they are a promise importing thus much that when we have done our utmost endeavour we we have done all we have done and God himself also does what he does out of grace when he puts these same words in or upon our hearts So that the parts of that distinction that Ronum is either officii or praemii good is is either of duty or of reward may coincidere meet in one and the same sentence as here they do We have a phrase among us that such or such a thing is upon our spirits when we say so our meaning is that we have actual and present thoughts of it And so these same words are to be understood here to be upon our hearts and upon our Spirits when we actually think of them have them present in our mindes wills and affections and are in a readiness to do them It we inquire into the reason why these same words must be in or upon our hearts we shall finde them exceedingly necessary and behoofull for us For indeed through our fall we have a dark heart and blinde eyes Yee were darkness Ephes 5. and he that walketh in darkness knoweth not whither he goeth Joh. 12.35 And therefore there is great need of the pure and holy commandement of the Lord which is a Lamp and the law a light Prov. 6.23 Which is inlightning the eyes Psal 19.8 2. And whereas the heart and soule has gon a stray and lost it self the law of the Lord is perfect converting or restoring the soul 3. And whereas the heart is defiled and who can say for he is a very rare man who can say my heart is clean these same words bring with them the fear of God Exod. 20.20 Which is clean Psal 19. and cleanseth the heart Ephes 5.26 and perfects the holyness and purity of it 2 Cor. 7.1 4. And whereas there is a kinde of Acidia as it 's called in the School a deadness and laziness in regard of our cold affections unto any spiritual good these same words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiery words such as come out of the fire tryed and proved Deut. 4.33 And therefore they are called a fiery law Deut. 33.2 Even the law of the spirit which is as fire Rom. 8.2 These same fiery words enflame the heart and make it zealous and ready to every good work 5. And least the heart should be transported with an heady zeal without a guide which is a kind of wild fire or Ignis fatuus these same words regulate our zeal Gal. 4.18 They stere the course of our whole life and therefore they are said to be our life Prov. 3.22 6. And as the naturall heart is seated as a King in the midst of the body So these same words sit in the heart and rule it with divine wisdom and make it a wise and understanding heart These same words satisfy the soul which is commonly taken for the desire And because the affections are seated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the irrational part of the soul these same words quiet the tumultuous perturbations and passions of the heart So that when the affections begin to mutany the love and peace of God empires all differences according to Col. 3.15 But touching these same words in or upon the heart I spake somewhat on Deut. 4.9 Come we now to the transmitting of these same words unto posterity And that 's the third divine sentence 3. These same words which I am commanding thee this day shall be in or upon thine heart and thou shalt teach them diligently unto thy children I turn them rather thou shalt whet them upon thy sons For why should we loose so elegant a metaphore chosen by the spirit of God For although to whet be diligently to teach as the phrase is explained Deut. 11.19 yet is it not the native signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here is used which R. Solomon interprets by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sharpen or whet And so Luther and Piscator and one low Dutch translation Tremellius also turns it acutè ingeres thou shalt sharply put into and one of our old English Munster recensebis Pagnin turns the word repetes so the Spanish and the French thou shalt recite them Castellio inculcatote and the Tigurin Bible hath the same word Two things are to be inquired into 1. what these children are which indeed are to be turned sons 2. What it is to whet 1. By sons whether natural or spiritual we are to understand such as are to be begotten unto God by the immortal seed of the word such are disciples Thus R. Solomon interprets them the sons of the Prophets And so John Baptist had his sons thus Simon is called the son of Jonah Josh 1.42 Jonah is the Syriack contraction of Johanna as may appear from hence that whereas our Lord had called Peter Simon son of Jonah he calls him thrice without contraction Simon son of John so St. Hierom Joh. 21.15 16 17. Simon fili Johannis And accordingly Nonnus in his paraphrase hath those words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simon thou son of John father divine The ministers of God are fathers unto those whom they beget unto God and Christ thus St. Paul calls the Corinthians his sons 1 Cor. 4.14 as my beloved sons I warn you For though ye have ten thousand instructors in Christ yet ye have not many
glory be turned into shame that she may be made to know her self that she was born to be a servant and to perform the drudgery about the letter and serviceable word of the Lord. And therefore Moses who was learned in all the wisdom of the Egyptians Acts 7.22 he was a servant in Gods house Hebr. 3. And S. Paul a very learned man in Arts and Languages as appears in all his Epistles was a servant of God in the Gospel of his Son and the Lord found use for both kinds of learning in his Church and both may be taught as serviceable unto these same words 1. Observe with how great caution how warily Moses commends the Commandements of God unto Israel to be conveyed unto their sons they must be these same words Moses no doubt foresaw that there would be a generation who should afterward teach for doctrines the commandements of men as the Pharisees and Scribes laid aside the Commandement of God and held the tradition of men Mark 7.8 That if they own'd the Law yet so as to pick and choose among the Ten Commandements of God take some one and reject all the rest As in the dayes of Christs flesh yea and at this day great account is made of the Sabbath as if it were indeed the onely Commandement of God and that extreamly misunderstood and all the rest are neglected And will not our Lord call us to a reckoning for all these same words and say like what he spake of the Lepers were there not ten words ten cleansing healing saving words given but where are the other nine 2. Take notice hence that Moses speaks not this to Eleazar or any other teaching Priest only though that was their duty also but to Israel v. 3. Hear O Israel and again v. 4. Hear O Israel Moses speaks this to thee and me to every one who hath these same words in his heart and hath others under his care who ought to be as his sons S. Paul wrote not to the Priests but indifferently to all in like condition with those to whom he saith Hebr. 5.12 For the time ye ought to be Teachers c. Nor were they Priests only to whom he orders Timothy to convey these same words 2 Tim. 2. v. 2. 2 Tim. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things or words which thou hast heard of me by many witnesses these commit thou to faithful men who shall be able to teach others also 3. Gods truths are not so committed to any person or generation and age of men as to rest there there must be a conveyance of them unto others who ought Vitae lampada tradere to hand the Lamp of life from age to age Deut. 4.9 and 11.19 4. It is not enough that these same words be in or upon our heart unless they be there as a form of words whereby and out of which we may instruct others 5. How stupid how dull we are in receiving these same words Israel must sharpen and whet them often and often inculcat them iterate and repeat them again and again yet hardly do we receive them Such improficients the Apostle met withal Hebr. 5.11 12. 6. Though the sons of Israel be dull fungantur vice cotis and are as a Whetstone yet must Israel with unwearied patience whet and sharpen and inculcate these same words unto them 7. Take notice how qualified he ought to be to whom the only wise God gives licence and authority to teach the sons of men He must have these same words of God written in his heart as a living form and Idea or exemplary cause and principle according to which he must speak Jer. 23.28 Jer. 23. v. 28. The Prophet with whom a dream is let him tell his dream and with whom is my word let him speak my word faithfully or rather the truth of my word what is the chaff with the Wheat saith the Lord. The Lord would that the truth and spirit of his Word be spoken as for the Letter only without the spirit and truth it is but as the chaff Now my words saith our Lord are spirit and they are life John 6.63 and what is the chaff to the wheat what is the letter to the spirit And the Lord himself is that word and that spirit and that life and unless he be in the heart and speaks these same words there what authority hath any man to speak these same words what else means the Apostle Gal. 1.15 when God was pleased separating me from my mothers womb and calling me by his grace Gal. 1. v. 15. to reveal his Son in me that I might preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glad tydings of him to the Gentiles Gal. 1.15 the Son must first be revealed in the Preacher before he can preach the Son or whet these same words upon his sons 8. These same words are a form patern and example according to which the thoughts are inwardly molded and made up outwardly into words and so conveyed unto men But whereas a form is either good or evil as the Rabbins say that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good or evil frame of the heart which may be understood as well of the minde and thoughts as of the concupiscence unto which many restrain it According to which our Lord saith that a good man out of the good treasure of his heart bringeth forth good things and the evil man out of the evil treasure of his heart bringeth forth evil things Of the former of these David speaks 1 Chron. 29.18 where when the people had offered willingly to the Lord David prayes Keep for ever saith he in the frame or form which ours turn imagination of the thoughts of the heart of thy people The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For whereas the heart of the people was willing and joyful in offering to the Lord David prayes not for a floting and unsetled imagination but for a constant permanent and setled form to be imprinted on their heart Such is that form of doctrine 2 Tim. 1. v. 13. Rom. 6.17 that form of sound or rather healing words 2 Tim. 1.13 9. If Israel must teach his sons then must the sons of Israel learn these same words This necessarily followes according to the Law of relation 1. They are much to blame who when their fathers whet these same words upon their sons they oppose their hard their stony hearts unto them they say really and in their life and practise unto God Depart from us for we desire not the knowledge of thy wayes Job 21.14 2. How justly may this reprove parents and those whoare in place o◠parents who whet not inculcate not these same words upon their sons I doubt not to say it that some men take more pains and care to teach a Colty to pace or amble then they do to instruct their sons to walk in the way of Gods Commandements What enemies are they to the Church of God and to
virtutis nihil energiae quicquam sunt habitura Quod enim à carne oritur id etiam caro est dicente Domino quod autem est à spiritu profectum id ipsum etiam spiritus est Neque locutus unquam priùs ad populum propheta quà m verbum Domini ad populum venisse memoratur Ita fiet uti qui loquimur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proque ut ipse spiritus eloqui dat eloquamur Acts 2.4 1 Pet. 4.11 At à Clero tandem sermonem ad populum convertamus O Israel take these same words to heart and let them be in thine heart and whet them sharpen them inculcate and repeat them often to thy sons These same words for want of use are become even rusty they have been laid by and out of the way as unprofitable and useless things are cast into a corner and not at all regarded 2 Kings 22.8 Hilkiah the high Priest found the book of the Law in the house of the Lord and he tels Shaphan of it as of a strange thing The book of the Law had been lost all the reign of Manasseh and Amon Cum blattis tinis it lay among the Worms and Moths and now in the time of Josiah Hilkiah findes it And truly it is even so All the time that Manasseh and Amon reigns while we forforget the Lord and are true to our own false knowledge and the lusts of our own hearts ther 's Manasseh and Amon the book of the Law is lost forgotten and quite out of minde it lies as commonly our Bibles do all the week long upon the dusty shelf till the first peal remembers us to keep the Sabbath with it But when Josiah the fire and spirit of the Lord rules that 's Josiah then Hilkiah that Divinae particula aurae that portion of the Lord in us findes the book of the Law and brings it out of the dust and rust and rubbish of forgetfulness The book of Gods Law is become like an old Statute repeald and out of date so saith the Psalmist They have made void thy law Psal 119.126 And therefore he saith its time for the Lord to work In the dayes of Josiah the fire and spirit of the Lord the law of the spirit of life that is in Christ Jesus our Lord its furbished and made bright It comes out of Sion its sharpned and made fit to pierce and cut Hebr. 4.12 these same words are sharp to prick unto the heart and as a two edged sword to cut off the known sin and the false righteousness both the outward and inward iniquity the filthiness both of flesh and spirit And blessed be the Lord there are in these dayes of Josiah in the dayes of the spirit some who are pricked to the heart with these same sharp words Acts 2.37 who have suffered unto blood striving against sin whom these same words have pierced and let-out the life-blood of sin and iniquity and lodged themselves in their hearts And these are as Noah and his family were before the deluge O Israel save thy self from the untoward generation while the preaching of Gods true righteousness lasteth The overflowing scourge certainly draweth nigh 2 Kings 23. Ye read of the reformation that Josiah had made and many no doubt had received these same words as for Josiah himself let them who say that these same words are impossibie read and be ashamed to read what effect they had in him v. 25. He turnd to the Lord with all his heart and with all his soul and with all his might according to all the law of Moses Notwithstanding maugre all that glorious reformation mark what the Scripture saith ver 26. Nevertheless the Lord turned not from the fierceness of his great wrath wherewith his anger was kindled against Judah 2 Kings 23. v. 26. because of all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrathful provocations wherewith Manasseh had wrathfully provoked him And may not we justly expect that for the sin of Manasseh for our forgetfulness of these same words the fierceness of Gods great wrath will be kindled against us also If the real reformation of Josiah could not avert the anger of the Lord shall our hypocritical and pretended reformation turn his wrath away The Lord will not cleanse him who takes his Name in vain as hath been shewen And will he convert them Amos 2. v. 4. or give them repentance who continue in their sins and in contempt of these same words The Prophet assures us from the Lord For three transgressions of Judah and for four I will not turn them or cause them to repent because they have despised the law of the Lord and not kept the Commandements but their eyes have caused them to erre after which their fathers have walked Such traditional lies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have caused our Judah to erre as that the Law is impossible to be performed yea by those who are in Christ c. Remember what the Lord saith Deut. 32.41 If I whet my glittering Sword and my hand take hold on judgement I will render vengeance to mine enemies and will reward them that hate me c. And certainly that of Psal 7.12 is most true if he turn not if the man who hath forgotten his God and these same words and returns not unto God and to his fear as the Chald. Paraphrast explaines it if he admit not these same words to be sharpned upon him the Lord will whet his Sword pierce him to the heart and cut off his iniquities he hath bent his Bow and made it ready O Israel Because the Lord saith he will do thus and thus let us timely prevent him let us prepare to meet our God O Israel Let us return unto him Let us believe in the mighty power of our God who will enable us to do all these same words Phil. 4.13 and write them in our hearts Hebr. 8.10 Let us believe the doctrine of the old holy Fathers who taught that if any one should say that God commands any thing impossible let him be accursed Let us unbelieve the traditions received from our forefathers of yesterday who taught their sons a Lesson quite contrary to these same words and let us say with that believing Father Mark 9.24 Lord I believe help mine unbelief Lord help us to unbelieve the false principles received from our late fathers Help us to believe in Christ thy power enabling us to do thy will This is the doctrine of the holy Church received from the antient holy Fathers And this doctrine hath been delivered unto this Church whose sons we are in many of her Homilies and her pious Liturgie Let us conclude with one or other of her prayers one in Prose That all our doings may be ordered by thy governance to do alwayes that which is righteous in thy sight through Jesus Christ our Lord. Let us adde one also in Meeter commanded by the authority of the Church to be used and accordingly practised in
delivered and speak to what more properly concerns our present purpose 1. The Lords first Request to Israel is to fear the Lord their God But what fear of the Lord is here understood And why is that fear his first Request 1. The fear of the Lord here meant is not only servile which is a necessary introduction unto a better but filial initial and ingenuous fear also which hath the temper of love with it 2. This fear of the Lord is his first Request unto Israel because fear and reverence properly belongs to his soveraignty and supream Majesty Mal. 1.6 For it is the property of Saviraigns to expect reverence from their Subjects To this man will I look to the poor or humble and broken of spirit and trembling at my word viz. so trembling as the balances in aequi pondio when they are one weight ready to turn with the weight of the word And therefore this fear of the Lord appertains ad primam mensuram divinitatis quae janua est ad intrandum in palatium Regis to the first measure of the Deity which is the gate and in-let into the Palace of the great King saith Georgius Venetus out of the antient Divines Hence it is that this fear of the Lord is said by David to be the beginning of divine Wisdom Psal 111.10 which is confirmed by his wise son Solomon Prov. 1.7 Here is then the first service of the Lord and his first Request unto Israel to fear the Lord his God Ezod 20.20 2. This fear of the Lord is the principle of walking in all his wayes That 's the Lords second Request And what are those wayes There are many of them but they may be reduced unto three 1. There is a way of Gods Commandements Psal 119.1 Psal 119. v. 1. and 128. v. 1. O the blessednesses of the perfect in the way walking in the Law of the Lord wherein they walk who fear the Lord. O the blessednesses of every one fearing the Lord walking in his wayes This is the way of the Law 2. There is a way of faith which is Christ For so the Lord saith of himself I am the way John 14.6 and Christ and faith in him are promiscuously taken sometime as 2 Cor. 13.5 Gal. 3.23 24 25. And this is the way of the Gospel 3. There is a way of love a most excellent way 1 Cor. 12.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet I declare unto you a way 1 Cor. 12. v. 31. and 13.1 Secundum excellentiam according to eminency and excellency What that way is the Apostle shewes in the following Chapter If I speak with the tongues of men and Angels but have not love or charity c. Whereby its evident that Archbishop Stephen Langhton who divided the Scriptures into Chapters though elsewhere very happily most what yet herein he violently brake the last verse of the twelfth Chapter from the first of the thirteenth For the Apostle in the last verse of the twelfth Chapter begins a new argument or subject distinct by way of excellency from the former part of that Chapter which he prosecutes Chap. 13. This is the third way the way of love the way of the everlasting Gospel Matth. 24.14 Revel 14.6 1. Whence it appears that the fear of the Lord is only a soveraign and effectual preservative against sin according to that of the Wiseman The fear of the Lord driveth out sin and wrath Ecclus 1.26 And by the fear of the Lord men depart from evil But also it is a means as helpful for the advancement and promoting of every positive good as here for the walking in all the wayes of God 2. The Lord expecteth of Israel an universal obedience a walking in all his wayes obedience of fear Exod. 20.20 Obedience of faith Rom. 1.5 and 16.26 And obedience of love or charity 1 Pet. 1.22 1 Pet. 1. v. 22. So Hierom read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so he rendred the words Animas vestras castificantes in obedientia charitatis having purified your souls in or by the obedience of charity And this reading suits best with the context For the Apostle having spoken of faith and hope two of the Theological vertues v. 21. he proceeds to the third which is charity ver 22. 1. Whence they are justly to be reproved who have all the wayes of the Lord propounded unto them to walk in Esay 65. v. 2. yet choose rather to walk in a way not good after their own thoughts Esay 65.2 2. Such as pick and choose one or other of Gods wayes to walk in especially such as seems to them to be most smooth and easie Such are they who leave the way of the Law under pretence either of impertinency and that it belongs not unto them or which amounts to the same of impossibility for them to walk in and choose to themselves that way which they call the Gospel as if Christs walking in the way of the Law excused them from walking in it not remembring that the righteousness of the Law is to be fulfilled in us who walk not after the flesh but after the Spirit Rom. 8.3 4. Not considering that the Lord Jesus saith of the Gospel that strait or how strait is the gate and narrow is the way Mat. 7. v. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leading unto life Matth. 7.14 Yea full as much obedience and as tedious travailing there is in the way of the Gospel as in that of the Law as will appear to him who shall consider these Scriptures advisedly Matth. 5.17.18.19.20.48 and 7.14 2 Cor. 7.1 Col. 4.12 beside many others to be named in due place Only under the Gospel the Lord giveth more grace and strength to run the way of his Commandements 3. But most abominable are they who walk in lasciviousness excess of wine in rioting and drunkenness in chambering and wantonness yet pretend to walk in the way of pure and holy love These at this day are the close civil Ranters These are they of whom the Apostle saith that they turn the grace of our God into lasciviousness These are spots in our feasts of charity Jude v. 12 14. feasting with you feeding themselves without fear Enoch the seventh from Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophesied unto these So far are these from walking in all Gods most holy wayes that they dare affirm Os blasphemum impudens O blasphemous and bold-faced men that the most holy God walks with them in all their most unholy and most unclean wayes Yea these set the Devil in the seat of God and make God like unto their ungodly selves of which the Lord will convince them in his judgement Thou thoughtst that I was altogether such as thy self Psal 50. v. 21 22 23. but I will reprove thee and I will set in order thy sins so the LXX in thine eyes Now or I beseech ye consider this ye forgetful of God lest I tear in pieces and there be none
there be not a man so just upon earth that so doth good but that he may sin Ye have a brief Analyse and Paraphrase of the neighbour words that lead to my Text. Come we now to the divine truths contained in it and they are these 1. Wisdom strengthens the wise 2. Wisdom strengthens the wise more then ten mighty men in the City 3. There is not a just man upon earth that doth good and may not sin 4. Although the wisdom so strengthen yet there is not a just man upon earrh c. 1. When Wisdom is said to strengthen the wise we must inquire what wisdom this is and how it is true that wisdom strengthens the wise 1. The word here turn'd Wisdom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is extreamly ambiguous and therefore we must timely distinguish it according to the significations of it And so Wisdom is either Divine and from above or either Humane and of this world or either Devilish and from beneath The wisdom here meant is divine which is defined Absoluti divinique boni scientia Rerum divinarum humanarumque scientia the knowledge of the absolute and divine good the knowledge of things divine and humane So Lactantius and others The Wiseman who on purpose speaks of wisdom defines it the breath or emanation of the power of God and a pure stream flowing from the glory of the Almighty the brightness of the everlasting light c. Wisd 7.25 26. Which description declares that the true wisdom is not such as the Philosophers have delivered it unto the world who make it one of the intilectual habits as they call them whereof they make five 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they will have it consist in knowledge But it is evident by that description of the Wiseman that wisdom is no acquisite habit nor consists it only in knowledge though of the highest things For we must take notice that the fear of God is the beginning of wisdom And the Scripture places Wisdom not in the Brain but in the Heart 1 King 3.12 Psal 90.12 By Wisdom then we must here understand the Spirit of wisdom which is Christ and thus Deut. 34.9 Joshuah is said to be full of the Spirit of wisdom Esay 11.2 There shall rest upon him the Spirit of wisdom For this S. Paul prayes Ephes 1.17 And Wisd 1.4 what the Wiseman calls wisdom v. 5. he calls the holy Spirit of Discipline 2. The word we turn to strengthen is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make firm solid and strong Which is transferred from outward and visible to invisible and inward things So that as the thickning of bodily things makes them stronger as a threefold cord is not easily broken so likewise the addition of spiritual things makes them more firm and those who have them as light and heat c. may be encreased Whence we say Vis unita fortior Psalm 68.29 Strengthen O Lord the things thou hast wrought in us unto which the Apostle may seem to have had respect when he saith 1 Cor. 3.6 7. I have planted and Apoll◠watereth but God gave the increase They go from strength to strength Psal 84.7 Stablish strengthen settle you 1 Pet. 5.10 The reason is evident from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-sufficiency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that operative power of the divine-wisdom in those who have it in them It is given them for this end to work in them as Solomon prayed 1 Kings 3.9 Wisd 9.10 O send her out of thy holy heavens and from the throne of thy glory that being present she may labour with me c. Wisd 6. Obs 1. Note here that a man who is wise by the wisdom of God hath that wisdom in him For nothing can render another like it self but it must be in him in whom it works Since therefore Christ is the true wisdom he must be in those whom he makes wise and strengthens by his wisdom and will be found of all that seek him Prov. 8.17 Obs 2. A great diversity and a broad difference between humane fear and the fear of God which the Wiseman here calls wisdom Humane fear abates mens courage Timor minuit Fear betrayes those succours which reason would afford Wisd 17.12 But the fear of God which is the wisdom here meant encourages and strengthens the wise Obs 3. Hence it followes that a wise man is a valiant man The Wiseman tells us so much expresly Prov. 24.5 A wise man is strong yea a man of knowledge encreaseth strength Solomon knew this from his father Davids example Psal 27.1 Such a valiant man was S. Paul Rom. 8.35 c. who shall separate us from the love of Christ shall tribulation or distress c. In all these things we are more then Conquerours Obs 4. That as there are diverse sorts of wisdom divine humane and diabolical as hath been shewen so the divine wisdom it self hath diverse degrees And the wisdom here spoken of is the lowest For Solomon having spoken of the fear of God which is the beginning of wisdom he presently saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This wisdom namely the fear of God strengtheneth the wise He implyes that there is another and higher degree of wisdom then this is of which S. Paul speaks experimentally Col. 1.26 27 28 29. the mystery which hath been hid from ages and from generations which is Christ in you c. whereunto I also labour striving according to his working which worketh in me mightily Obs 5. This resolves a great doubt which might be made by comparing the speech of the Wiseman Ecclus 24.21 where the Wisdom saith They that eat me shall yet be hungry and they that drink me shall yet be thirsty Whereas John 4.14 Whosoever saith the wisdom of God drinketh of the water that I shall give him shall never thirst c. And 6.35 He that cometh to me shall never hunger c. Whence its evident the former words are to be understood of the former and lower degree of wisdom and the later of the consummate and perfect wisdom called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisdoms able to make us wise unto salvation 2 Tim. 3.15 The wisdom of the just Luke 1.17 Which justly reproves our great unthankfulness unto the Lord Jesus our Saviour and Deliverer who saves and delivers us out of the hands of our enemies who redeems us from iniquity from the curse of the Law from the wrath of God 1 Thess 1.10 from eternal death from him who hath the power of death Hebr. 2. Yet who returns thanks Solomon tels us a Story Eccles 9.14 of a little City delivered by a poor wise man And what is this little City but the Church professing godliness S. Matth. 5.14 Such indeed are but few in regard of the whole world Against this little City comes a great King the Prince of this World He besieges it he goes about seeking whom he may devour This is the true Nebuchadnezzar he who straightneth and besiegeth
complaint of a sinner took his groundless authority as I have shewen elsewhere Obs 2. Take notice hence that there are diverse degrees of righteousness proportionable to the different dispensations of the Father Son and Spirit There is a righteousness which we may call initial or that whereunto the new converts are turned Dan. 12.3 John the Baptist came in this way of righteousness Matth. 21.32 He that feareth God and worketh this righteousness is accepted of God Acts 10.35 Thus Cornelius was a righteous man Acts 10.22 2. There is a justice or righteousness of faith in Jesus Christ Rom. 5.1 3. There is a fulfilling of all righteousness when that which is perfect cometh according to 1 Cor. 13.10 Obs 3. Hence then observe how causelesly and without any ground the pious endeavours of good men are damped and blunted by misunderstanding this and such like places of Scripture as this is which speak not of righteous men at large as if there were none upon the earth that so do good that they do no evil For that 's not true because the Scripture witnesses that some there are who do no iniquity Psal 119.1 2 3. Blessed are the undefiled Psal 119. v. 1 2 3. or rather the perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They also who do no iniquity they walk in his wayes and 106.3 Blessed are they that keep judgement and do righteousness at all times Such an one was Abraham Gen. 26.25 Isaac and Jacob. Such was Josiah 2 Kings 23. Zachariah and Elizabeth Luke 1. For if such there were not were there no such righteous men upon earth these and such like speeches were gratis dicta spoken in vain And such blessedness were affirmed in vain because none there are who are capable of it Howbeit this is not to be understood De toto vitae curriculo of the whole course of life for so there is not a man but he hath sinned Christ alone excepted Rom. 3. all have sinned 1 John 1. ult the last by which he explains ver 8. But this is to be taken of the spiritual old age wherein the Saints are flourishing and bring forth fruit shew that the Lord is righteous Psal 92.14 15. For Abraham not conscious of sin humbles himself from consideration of his earthly mold saith Chrysostom in Gen. 18. Obs 4. Hence then we may understand the facility proneness and easiness of our nature to commit sin since even a just man under the fear of God may possibly sometime turn out of the path of Gods Commandements and fall short of his glory Obs 5. Hence we learn a broad difference between a just man who through weakness and ignorance may sin and such wicked men who do Wichen turn away voluntarily from the holy Commandements and wilfully commit sin These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 workers of iniquity who are not known or acknowledged of God The other who fall through ignorance and weakness and repent of it obtain mercy and the strong and spiritual have a command to restore such as these are Gal. 6.1 Obs 6. Hence we have a ground and object of clemency and mercy towards the greatest part of men who commonly proceed no further in the way of righteousness then the first dispensation of it under the fear of God or at the furthest to a weak faith in Christ and that mistaken And therefore we ought upon this consideration to be prone and ready to pardon and forgive injuries To be easily reconciled unto our enimies It 's the very argument upon which we beg remission of our sinns And upon which termes the Lord forgives us our trespasses Alas Humanum est errare labi decipi A good man through weaknes and ignorance may sin and may offend God and man And let us take heed least we who conceive our selves more wise more able and under an higher dispensation least we also sin Gal. 6.1 Considering thy self lest thou also be tempted Observe a difference between a just man in the first age and a just man in the second and much more a just man in the third who is a perfect man For in the second the young man is strong and overcomes the evill one And how much more doth he in the third 1 Joh. 2. 1. This justly reproves those who because the Scripture here saith that a just man under the lowest dispensation possibly may sin therefore they will sin and say they must sin Beloved all those words which signify sinning import such actions as a man would not willingly do as errare labi decipi peccare to erre to slip to fall to miss the mark c. 2. Those who with great rigor and severity in correcting the errors and faults of men rip up all their sin to the life and aggrevate all to the utmost especially if he be not one of our opinion and not Orthodox as we think our selves to be In such a case men are apt to thunder out an Anathemata denounce hell and damnation against such But if he be of our side O how indulgent we are how patient towards him then ala's we have all our failings If a Land fowl as a Hen fall into the water O how long shall it be before it is dry But if a Water fowl as a Goose fall into the water she does but shake her tail and she is presently dry again And such difference we commonly put between the fals of others and those of our own party If he differ from us in judgement that 's crime enough to aggravate his least fault But if he be one of our Geese all our Geese are Swans then we can easily impute righteousness enough to him to save him though he be Profundatus in peccato drown'd in destruction and perdition 3. This justly reproves the censoriousness of men against the yong Saints They are wont to rayl at them in time of their ignorance and weakness and set brands of infamy upon them but can excuse their own gross and habitual crimes Dat veniam corvis vexat censura Columbus Jam quoque Censorem vexat censura Catonem The Crowes are pardon'd and the Doves are blam'd And now the Censor Cato's censured But alas what is this to me that there are many degrees of Just men many dispensations of justice or righteousness I finde the Text my measure that I can do no good but I must sin Let not thy heart be troubled saith the Lord Jesus John 14.1 There is a degree of faith which may consist with doubting such was that of Peter Matth. 14.30 The boysterous wind endanger us that we well nigh sink by despair But thou believest in God the Father believe also in Christ the Son Faith in God without faith in Christ cannot hinder the soul from sinking into despair Therefore Jesus Christ is called our hope 1 Tim. 1.1 And therefore till Christ comes the children are all their life time subject to bondage and fear Hebr. 2.15 Till that faith comes we are under a
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 Bâ—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
death Others will have not only the sin but the guilt also and punishment of sin here to be understood So Aquinas Lastly others will have concupiscence to be meant here which is called according to the Apostle Peccatum peccans Rom. 7.13.17 so S. Augustine Where ever there is such difference in opinion it s very likely the truth is hid and not certainly known And truly they have much ado to make any of these agree with the business in hand 2. What is it to have no sin what else but either to deny that they have committed sin as our Apostle varies the phrase ver 10. If we say we have not sinned Or to deny that they are the cause of the sin committed but either God himself that he made them so or that he is the Author of sin a vain imagination Psal 21.11 or they lay the blame upon nature but falso de natura sua conqueritur humanum genus mankinde falsely complains of their nature saith one of the Antients Or upon the Devil but he can make no man to sin unless he be willing of himself Or upon the Heavens but they act not upon the soul or will which is the original of sin But almost all make Adam the Archplagiary who hath brought us all into bondage If this were true how could the Apostle charge the Romans that they had yielded their members servants to uncleanness and to iniquity Rom. 6.19 It remains therefore that the man hath none to accuse of his sin but himself 3. But the main doubt is yet behinde who are here to be understood by we in the Text Or first rather who are not here to be understood surely not the Apostle S. John nor his fellow Apostles Why They saw God and Christ v. 1.3 which without holiness cannot be Hebr. 12.14 Yea which cannot be without purity of heart Matth. 5.8 For sin and darkness blindes the eyes of sinners and disobedient men Therefore had S. John and his fellow Apostles been of this number who are here comprehended under we in the text they had not seen God as he saith expresly they had 2. S. John and his fellow Apostles had fellowship with God and Christ which they who sin cannot have For what communion hath light with darkness 2 Cor. 6.14 Yea this he himself disclaims v. 6. If we say we have fellowship with him and walk in darkness we lye and do not the truth 3. As he is so are we in this world saith S. John of himself and fellow Apostles 1 John 4.17 But assuredly God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without all sinne and therefore they by and through him 4. But can it be more plain you 'l say S. John saith If we say we have no sin we deceive our selves c. Take the words in their latitude yet they take not away the possibility of not sinning But come we to enquire who are here meant by we when the Apostle saith if we say we have no sin c. The speech is directed expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the little children 1 John 2.1 But if we say so saith S. John who had communion with the Father and with his Son Jesus Christ It is true But we is taken sometimes Collectivè as including all and every one sometime Hortativè with exception of some according to that figure which the Rhetoricians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As when he who teacheth reproves exhorts c. puts himself into the number of those whom he teaches reproves exhorts c. And so it is taken here Is it not ordinary for Masters of families Tutours or other Governours to speak thus to those under their charge we must leave off this drunkenness this gluttony this idleness c. though the Governours themselves be not guilty of any of these sins It is true you 'l say But does the Scripture speak so you shall judge What think you of S. James Chap. 3.9 With the tongue saith he we bless God and therewithal curse we men What think you Did S. James an Apostle of singular and eminent piety did he curse men If ye doubt of S. James what think you of Nehemiah His example I doubt not will satisfie any reasonable man Nehem. 5.10 I pray you saith he let us leave off this usury Did Nehemiah think you burden the poor people with usury Will you hear him speak for himself v. 7.8 I was very angry when I heard the peoples cry and their words Nehem. 5. v. 7. and I thought in my minde or my heart took counsel in me and I rebuked the Princes c. And I said we according to our ability have redeemed our brethren the Jewes which were sold unto the Heathen will you sell them again I pray you saith he let us leave off this usury or remit this burden Nehemiah useth the same figure Chap. 13.23 27. But cannot this speech be true of S. John and his fellow Apostles in any sense Yes no doubt in some sense it may be spoken truly by S. John and all the holy Apostles and most eminent Saints of God that if they say they have no sin they deceive themselves c. when we understand having sin largely For there is no doubt but S. John and the rest of the holy Apostles and best Saints of God had sinned sometime in the whole course of their life For the Apostle speaks generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All have sinned and are come short of the glory of God Rom. 3.23 Nor do I doubt but the words may so be here understood And therefore what he saith in the text If we say we have no sin c. he varies and explains what he means v. 10. if we say we have not sinned we make him a lyar c. But to say as some have done that the most holy men and women that ever were or are sin in every thing they do or think or speak and that daily and hourly is an assertion most false and ridiculous and most derogatory from the power of Gods holy Spirit in them nor can it be proved by any divine testimony in the holy Word of God It were a strange madness that admitted of no Lucidū inter vallū A strange sinful life and that in the Saints of God that in no part of time they shall be without sin How then I marvail do they come to be Saints Sure I am it s said of Job in all this Job sinned not and again in all this Job sinned not c. To say nothing of Abraham Isaac Jacob Joseph David Josiah Zachary and Elizabeth c. What reason is there that almost universally both the antient and later Writers out of this place especially plead in good earnest for sin and say that it is impossible but that we must have sin Yea there is a Canon in Concilio Milevitano that concludes down-right from this place That we must have sin Yea and whereas Tertullian and after him Carthusian
between the flesh and the Spirit while we live here in this world I answer This is in every mans mouth almost But the Psalmist said All men are liars 1. It is true that the flesh lusts against the Spirit so long as the flesh lives But the lusting flesh is dead in the obedient and regenerate souls 2. The Spirit lusts against the flesh that we may not do the things that we would according to the flesh as those words ought to be read Gal. 5.16 17. Obj. 4. If we should attain to such an estate we should not need the mercy of God I answer that followes not But this is true that as sick men being heal'd of sickness need not to desire healing of that disease whereof they are cured So they who have obtained mercy of God that they are healed of their spiritual diseases they need not the same mercy in regard of the same diseases because that mercy of Christ is fulfilled in the spiritual cure of their maladies But that we are healed and saved it is from the free grace and mercy of God in Christ By grace ye are saved Ephes 2. and of his mercy he saved us But whereas these men will allow the Physitian his honour for perfecting his Patients bodily cure they will not allow the greatest Physitian of souls his honour who comes with healing in his wings that he should be able to make a man every whit whole and perfectly cured of his spiritual diseases Obs 1. We learn here a rule of prudence and discretion from S. Johns example how the spiritual teacher should behave himself towards yong Disciples to condescend and stoop unto their weakness to be even as one of them This wisdom S. John had learn'd of the Lord Jesus who so attemper'd his Doctrine to his Disciples as they were able to bear it John 16.12 Thus Elisha stretched himself upon the childe and brought him to life 2 Kings 4.34 And this is the practice of the true Elisha God the Saviour so Elisha signifies he applyes himself unto us and becomes as one with us Sic oculos sic ille manûs sic or a ferebat because the children are partakers of flesh and blood he takes part of the same Yea though he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mighty God or the strong God the Gyant Esay 9.6 yet to us while yet we are children he is born a childe Obs 2. Hence we have discovered unto us a refuge of lyes whereunto all ungodly men resort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as all Malefactors of old were wont to run to their Altars for refuge If we say we have no sin c. As if it ought to be so as if they should do amiss unless they did amiss as if they should sin unless they sinned As if there were no better no more eminent and holy estate to be aimed at and attained unto through the grace of God and power of his holy Spirit Obs 3. Hence we perceive how falsly some speak concerning the life and actions of Gods Saints that they sin in all and every thing they do and think and speak The Apostle expounds himself in the tenth verse how he would be understood in the eighth If we say we have not sinned he saith not that there is any necessity of sinning But if the Saints of God sin in every act how come they to be Saints Obs 4. We have hence matter enough to humble us if we consider our fore-past life our prevaricating nature our many frailties and weaknesses until the God of peace make us perfect in every good work to do his will working in us what is pleasing in his sight through Jesus Christ our Lord Hebr. 13.21 Such is the wisdom of the Lord Jesus and such he teaches his Apostles For when he gives S. Peter his charge his first and principal care is of his Lambs S. Paul had learned this lesson exactly and practised it most wisely and discreetly in his Epistle to the Romans Chap. 7. where he who is described as a childe the Apostle takes upon himself so likewise in his first Epistle to the Corinthians Chap. 2. v. 2 3. Such as they were such he became unto them For although he had wisdom secret and hidden truth to impart unto perfect men 1 Cor. 2.8 yet he behaved himself towards them according to their capacity He could not speak unto them as unto spiritual but as unto carnal even as unto babes in Christ 1 Cor. 3.1 2. This the Apostle did Ex professo 1 Cor. 4.6 and 9.19.22 Thus S. James Chap. 3. and thus S. John in my text These things Brethren I have in a figure transferred to my self and to Apollo for your sakes And 9.22 To the weak became I as weak that I might gain the weak I am made all things to all men that I might by all means save some So S. James Chap. 3.1.2 My brethren be not many Masters knowing that we shall receive the greater condemnation For in many things we offend all And ver 9. with the tongue bless we God even the Father and therewith curse we men And S. John useth the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and condescent unto his little children if we say we have no sin we deceive our selves and the truth is not in us Much more might be written on this subject had not my worthy friends Dr. Thomas Drayton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Mr. William Parker published a Treatise upon the same argument entituled A Revindication of the possibility of a total mortification of sin in this life And of the Saints perfect obedience to the Law of God to be the Orthodox Protestant Doctrine c. Now that we and many thousands more in this and other nations may not be thought Insanire sine ratione to differ from others in these points of doctrine without good reason I thought fit to annex hereunto a brief Catalogue cursorily gathered of such Scriptures as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and expresly or per evolutionem terminorum interpretativè by short and easie interpretation speak the same things as being such as prove a possibility of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having no sin and living a perfect life according to the will of God In which the most wise just God either commands these or threatens men for the want of these or promises rewards upon consideration of these Or else commends those who have been examples of these in their generations or have prayed for these which must be in faith of obtaining them or otherwise endeavouring after these which cannot be without hope the foundation of endeavour Or by some other testimony the Lord hath given his approbation to these truths and to those who lived or shall live them Now that Catalogue speaks thus Gen. 6.9 Noah was a just man perfect in his generation Noah walked with God Gen. 17.1 The Lord said to Abraham I am the Almighty God walk before me and be thou perfect Gen. 25.27 Jacob
out Devils Matth. 12. An Argument which nor Satan who brought this Ranting principle from the bottom of Hell nor all his Ranters are or ever will be able to answer 3. Behold I give into thy hand c. The word here turnd Behold is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See whereby the potency and strength of the enemy and the prepotency and greater ability to overpower him and the Lords free donation is propounded to our eye of faith See I have given into thy hand c. Thus Faith is Speratorum subjectio rerum demonstratio quae non cernuntur as Castellio well turns Hebr. 11.1 faith is the propounding or setting before our eyes things hoped for the demonstration of things which are not seen So potent subtil and malitious an enemy and power over him to subdue him being given into thy hand O Israel well deserves an Ecce Behold see I have given c. But I see no such matter saith weak Jacob. Not with thy bodily eyes this object is propounded unto thine eye of faith Nor can these things be made known unto us but by the Spirit of God We have received not the spirit of this world but the Spirit that is of God that we may know the things that are freely given to us of God 1 Cor. 2.12 And therfore when the Prophet Elisha's servant feared the army of the Syrians which compassed the City of Dothan round about Fear not saith Elisha for there are more with us then they who are with them and withal he prayes Lord open his eyes The Prophet Elisha and his servant were besieged with an army of Syrians Pride and deceit and the curse due to these these are Aramites or Syrians and these compass Elisha that is God the Saviour and his servants yea Sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besieging us in every circumstance Hebr. 12.1 If we be in Dothan in the Law if Elisha be with us there are more with us then are against as They who keep the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cast a trench about themselves as the LXX turn Prov. 28.4 2. Begiu possess contend with him in battel Hitherto we have heard the three prepuratory Exhortations and their perswasives and motives inducing to the war Come we now to those Exhortations which we may call executory And they also are three Begin possess contend with him in battel 1. Begin This word sometimes imports no more then the act it self which one is said to begin as it s said of our Lord He began to say Luke 12.1 that is He said Matth. 16.6 He began to cast out Mark 11.15 that is He did cast out Matth. 21.12 Sometime it signifies the entrance and first part of the work as he that hath begun a good work will finish it Phil. 1.6 And thus it may be a general exhortation enlarging it self to all the rest as the entrance and first part of them Begin to arise begin to take your journey begin to pass over Arnon to possess to contend with him in battel 1. Hence it appears that after all the precedent exhortations to arise from sin to righteousness from death to life men are prone to lie still in sin and iniquity After exhortation to take their journey toward the spiritual land men are rather inclined to stay at home in the flesh After exhortation to pass over the River Arnon they had rather be still children in Kadeshbarnea After the Lords free donation of Sihon the Amorite King of Heshbon and his land into our power and his evidencing this to our faith men hardly believe any such thing possible And therefore the Lord yet stirs us up Begin arise begin take your journey begin pass over the river Arnon 2. Hence it s also evident that the work of salvation is not suddenly finished or in a short time since so many exhortations are needful thereunto and the work as yet not done 3. According to the measure of grace vouchsafed unto us there ought to be a suitable complying and endeavour to walk worthy of that grace The Lord saith he hath given Sihon and his land unto Israel and v. 31. See I have begun to give Sihon and his land before thy face therefore arise take your journey therefore begin thou to possess it Behold here a figure of the mutable and inconsistent estate which is represented unto us in the spiritual childehood The people lingred and continued in their unsetled condition without any progress or going on Whence it is that Moses tells us that these things befel the people in Kadeshbarnea Deut. 1. That is Sanctitas filii instabilis the unstable holiness of the son or childe or rather the sanctity and holiness of moveable changeable and unsetled purity such as is that of the childe Ephes 4. as I have formerly shewen And if we look upon the present state of Christianity we shall finde most-what such a kinde of instability and unsetledness among men The second book of Esdras is a Prophetical history of times then to come Among other predictions we finde this 2 Esder 15.14 15 16. 2 Esdr 15 v. 16. Wo to the world and them that dwell therein For the Sword and their destruction draweth nigh And one people shall stand up to fight against another and swords in their hands And there shall be sedition among men and invading one another They shall not regard their Kings nor Princes and the course of their actions shall stand in their power What our Translators turn Sedition is Inconstabilitio which is rather to be rendred unsettlement or instability How true that prophesie is may appear to any who shall impartially take a survey of the Christian Church now for many years especially in this our nation 1. Hence they are justly reproved who lie still in their fall set not forth nor begin their journey but abide on the other side Arnon Yet O wicked imagination how hast thou covered the whole face of the earth even these men think they are come to their journeys end Sihon the Amorite King of Heshbon who roots out the good thoughts and implants evil in their room he bewitches them and perswades them that they have built goodly castles of assurance in the air when they have not yet laid the foundation they have not yet begun the work that they have climbed up to the top of Jacobs Ladder when indeed they have not yet set their foot on the first round They are fully assured and certain of their salvation before they have denyed themselves taken up their cross and followed their Saviour These indeed have begun their journey but they have begun at the wrong end 2. Justly also are they hence blamed who although they begin well with good thoughts good wills good purposes yet proceed not continue not in their course well begun Ye did run well saith S. Paul to the Galatians Gal. 5.7 These he calls his little children cap. 4.19 And whereas many in that state pretend infirmities