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
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
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
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
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
chastens sin and moves us to confess sin that Truth is not in us I have shewen hitherto 1. Of whom these worde were not properly spoken 2. Were figuratively spoken 3. Of whom they were truly spoken They were not properly spoken of S. John or his fellow Apostles as I have proved by reasons I think demonstrative they were spoken figuratively by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were spoken to the spiritual little children who no doubt are principally here meant But there is no divine birth so much opposed as this and that by all sorts of Christians unlearned and learned And the reason is The evill one well knowes that if such a state be beleived possible wherein all sin being subdued men may performe exact obedience unto God such as that estate is whereunto S. John and his fellow Apostles had attained well he knowes that his kingdom would be toward an end And therefore he hath endeavoured mainly and made it his work to perswade men that it is impossible but that they must have sin while they live in this world And if it be beleived to be impossible who will go about it As who will endeavour to fly Since no man hath power by nature so to do And who will fly youthfull lusts according to the Apostles counsel Who will fly from sin as from a Serpent as the wise man advises us if he be perswaded that there is no spirituall power given him from above so to do By this meanes all exhortations admonitions c. Shall be in vaine if men be perswaded before hand that it is impossble for them to be obedient thereunto but the evill one hath in all ages endeavoured to win to this perswasion of impossibilitie learned men and men of reputation for pietie and holyness of life For by corrupting those he gaines multitudes unto his party by their authority Ye remember how the evill Spirit plotted mischeife against Ahab and all Israel I will saith he be a lying Spirit in the mouth of all the prophets Thus when Tan the dragon the old Serpent is joyn'd to Levi become Leviathan as I have shewen formerly then he does all his mischeif Let them two alone to deceive all the world Thus of old he got in with Peter as our Lord Jesus discovered him When Peter had disswaded our Lord from his death Matth. 16.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ turned with a countenance composed to severity as that word signifies he said unto Peter even to him whom he had called Blessed ver 17. Get the behinde me Satan He who gives us such counsell acts the devills the enemies part under the vizard of a friend He is an offence unto us and causeth us to stumble in the narrow way of mortification which leadeth unto the perfect life And Satan having so far prevailed with Peter he doubted not to give the on set upon some though less pious than he yet of greater esteem in the Church for piety and learning also And therefore one of the Antients of great name wrote unto Pope Innocent who had greatest power in the universal Church to advise him That it was altogether impossble in this life to be without sin But let us hear his reasons and answer them His first and principal reason is Because saith he all men ought to pray Forgive us our sins as we are taught in the Lords Prayer to say Forgive us our trespasses c. And if we pray for forgiveness of them we must be guilty of them I answer our Lord Jesus teaches us to pray for forgiveness of sins not only in particular but also in general For although our sin and failings be many by reason of our ignorance and weakness while we are yet spiritual little children and babes in Christ and the Lord be gratious unto us and vouchsafe the forgiveness of them 1 John 2.12 yet the plenary and full remission of sins is given upon the ratifying of the new and second Covenant Jer. 31.31 32 33 34. and 33.8 Hebr. 8.8 13. In which places the last clause of the Covenant is the remission of sins as being last accomplished This was figured by the Jubile as it is spiritually interpreted Esay 61.1 2. liberty to the captives c. Our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Brother and Redeemer applyes it to himself Luke 4.18 21. This day saith he this Scripture is fulfilled in your ears as he who redeems us from the service of sin and restores us unto our spiritual inheritance remitting the sin and removing it from us which is the proper sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence Jubile is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the LXX above twenty times Levit. 25. 2. Besides we must take special notice here that our Lord taught his Disciples to pray this prayer while they were as yet but spiritual children and had not as yet received the holy Ghost and while they were yet subject unto many failings and therefore our Apostle saith 1 John 2.12 I write to you little children that your sins are forgiven you through his Name And therefore how ever the Apostles Disciples might possibly use the Lords prayer while the Lord Jesus was with them and before they had received the holy Spirit yet after they received the Spirit we do not read that any one of them used it And although S. John in the text say that if we say we have no sin c. and teach us confession of sin yet is that onely figurative by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by way of condescension unto us because he with his fellow Apostles had fellowship with God and Christ which no man can have who walk in darkness as our Apostle reasons v. 6. 3. Our Lord does not command his Disciples to use that prayer alwayes but he teaches them to pray for remission of sin both in part and plenarily until they have obtained it And in reason when they have obtained what they prayed for why should they longer pray for it Now the Lord Jesus hath promised that whatsoever we ask the Father in his Name he will give us If therefore we ask remission and forgiveness of sins in his Name we shall obtain what we pray for But when Without doubt in the time of this mortal life For in the life to come we neither read of prayer for forgiveness of sin nor of any sin then forgiven Obj. 2. If such a state were attainable as to live without sin then might the Law be fulfilled I answer And must not the Law be fulfilled Matth. 5. compare ver 17. and 18. with 19. But what hinders but that the Law may be fulfilled by the power of Christ and his Spirit For what the Law could not do in that it was weak through the flesh God sent his Son c. Rom. 8.3 that the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit Obj. 3. There is a perpetual strife
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
and heir The Lord secures Abraham that his servant shall not be his heir no but one that shall come forth out of thine own bowells saith he Esay 9.6 So the Chal. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my word shall be thy strength Gen. 15.1 even that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that word which was in the beginning We have in the words 1. Gods promise unto Abram of a numerous and godly seed 2. Abrams belief of that promise 3. Gods acceptance of that belief 1. The promise is of a numerous posterity illustrated and confirmed by a signe à parium collatione by comparison thus As thou canst not number the stars of light in the fair heavens so neither canst thou number thy godly seed which promise Abram believes We may resolve all these into the following divine Truths 1. God brought Abram forth 2. He shewed him the heaven and Stars in it 3. He brought Abram forth and so shewed him the heaven and the Stars and bids him try if he can number them 4. He promised that his seed should be so 5. Abram believed in the Lord. 6. That belief God counted to Abram for righteousness First God brought Abraham forth and why did God bring Abram forth â— that he might shew him the Stars of heaven which he could not see in the Tent. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies abroad which is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house out of which the Lord brought Abram He had made him a promise of a son and heir now he gives him an ocular demonstration and assurance not only of a seed a child but of a multitude a great number of children Why did the Lord bring Abram forth and shew him the heaven and Stars Abram was by birth a Caldean and that people was much addicted to Astronomy and Astrologie so that the Caldean and Astrologer was taken for one and the same And Abram is reputed by the Antients to have been extream well seen in those Sciences Orpheus in Clemens Alex. speaking of God saith he is invisible but that he made himself known to Abram the Chaldean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He knew the way of the Stars their motions Matth. 14.19 Mark 7.34 Iohn 17.1 their settings and their risings Besides we cannot but conceive that Abrams pious soul looked toward the heaven to pray and blesse God as our Lord Jesus did Obs 1. It was a night vision Dan. 2.19 and 7.2 Acts 16.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so S. Chrys. read the words then onely the Stars are seen and then the Lord reveales secrets to his Saints The Antients observed that time as the fittest for contemplation And therefore they called the night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob 33.14.15 29 30. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elihu observed it as the most seasonable time for divine dâ—eames I wish therefore that good men were as not too scrupulous about every dream so not too negligent of all Obs 2. Our father Abramâ— absolute obedience unto Gods guidance and direction Esay 41.2 the Lord called him out of his countrey into a land that he should shew him and there leads him from place to place and here called him forth And the righteous man alwayes followed Gods footsteps 1 Pet. 2.21 22 Rom. 8.1 The Lord hath also called us unto his foot and given his Spirit after which we ought to walk and provided Abram as a way-guide before us O ye children of Abram Eamus nos faciamus similiter let us go and do like wise There are two guides which offer themselves unto us the Flesh and the Spirit Gal. 5.17 Gal. 5.1 Rom. 4.12 Rom. 8.14 It concerns us extream nearly whether of the two we follow for as many as are led by the Spirit they are the sons of God And therefore one of the Ancients reports Gods speech to Abram thus Away with thy Astrologie according to the principles of which thou seest in the Stars that thy wife being barren and old and thy self also thou shalt have no issue Believe in him who made the Heaven and the Stars Iob 9.9 and 38.31 and it is his peculiar Obs 3. The Lords gracious condescent he vouchsafes to stoop our apprehensions and comes home to us and takes us at and by our imployments professions and callings he takes Abram an Astronomer and Astrologer at the Stars the Fishermen at their Nets c. God brought Abram forth Whence out of his Tent. A Tent is Symbolum carnis a type or figure of the flesh wherein Abram and we all dwell or sojourn rather for a time yea so Christ himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn 1.14 The word was made flesh and took up his Tent in us The Lord brought Abram forth that is Extra carnem aut terminos naturalis ordinis out of the flesh or out of and above the rank and order of meer nature by the guidance of the Spirit as our Lord was lead by it Matth 4 1. Ezech. 8.3 2 Cor. 12.2 3. And the Apostle Whether in the body or out of the body he knew not Axiom 2. The Lord brought Abram forth and shewed him the heaven and the stars The Lord bids Abram look towards heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of Abram directs Abram and his children upward heaven-ward God-ward Not that there is any great piety in looking toward the material heaven or the stars in it The Angels rebuked the Apostles for so doing Why gaze ye up into heaven Though a great Leader directed his Disciples to look alwayes toward heaven as he himself was wont to do And another being sick of a Feaver contrary to the Physitians advice would needs lye on his back that he might look heavenward And another stood many years upon one leg looking up to heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All to what purpose The Heaven of heavens cannot contain him Wherefore we must know that heaven is not only that materiall and visible body well known by that name but God himself in Scripture is often called and known by the name of heaven So that the true heaven is not locally above For heavenly things the things of God are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3.1 that is spirituall which things above are not to be understood in regard of place and posture For so we conceive that heaven is above whereas indeed hell is above in pride and high-mindedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that is high in men is an abomination in the sight of God Luke 16.15 Men conceive that hell is beneath but heaven is indeed beneath in humility lowliness and meekeness For surely as where the King is the Court is so where God is Psal 138.6 heaven is and that 's with the humble and lowly 3. Axiom He bids Abram try if he can number them these words may be considered 1. either in themselves or 2. as the protasis of the
our Lord there delivers and fear lest the like or a worse judgement remains for themselves My Brethren The hand of the same Lord of Hosts is stretched out still And if we shall in life or doctrine especially this doctrine of unbelief and impossibility cause the people of God to sin let us fear the like yea heavier judgement upon our selves because we have not taken warning by the heavie hand of God upon them Quorum facta imitamur cur non illorum exitûs exhorrescamus If we be like them in the sin why should we not fear that we shall be involved with them in the same judgement 1. We who call our selves and would be reputed Ministers of the Gospel are supposed to know more then other men do and to be more strong in the Lord and in the power of his might then others are and so to be more able to resist the Tempter and his motions unto sin 2. We are thought to have received more grace from God and therefore if we sin against our God we are more ingrateful then others are 3. Impiety in us is in a special manner repugnant unto our profession who more then other men pretend to piety and holiness 4. The example of our sin extends more to scandal then other mens because being reputed learned we may be supposed to sin by the Book O let us bring our sin-offering even repentance a broken spirit and a contrite heart Psal 51.17 Let us confess forsake and mortifie our sin that by the blood and spirit of Christ we may be sprinkled from an evil conscience Hebr. 10.22 and the blood and spirit of Jesus Christ shall cleanse us from all our sins 1 John 1.7 Then will our sober chaste temperate honest just godly conversation win the people to sobriety chastity temperance justice honesty and piety and every grace which they shall see in us they will copie out into themselves Then shall we be pretious men indeed not in the vain opinion of ignorant men then shall wee bee powerful Preachers when we preach powerfully Christ to be the power of God 1 Cor. 1.24 by whom the righteousness of the law may be fulfilled in us who walk not after the flesh but after the spirit Rom. 8. So that we warn every man and teach every man in all wisdom that we may present every man perfect in Jesus Christ Col. 1.28 Then shall we boldly propound our selves examples unto the flock And when the chief Shepherd shall appear we shall receive a crown of glory that fadeth not away 1 Peter 4.2 3. If a soul sin and hear the voice of swearing and is a witness Levit. 5. Ver. 1. whether he hath seen or known of it if he do not utter it then he shall bear his iniquity The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here turn'd swearing is not to be understood in the latitude of it but more proper to the business here treated of by Moses it signifies an Adjuration which is that kinde of Oath or Execration whereby a man hearing is obliged to say or do something as in controversies among men an oath for confirmation is to them an end of all strife Hebr. 6.16 Thus also in mens private affairs and extrajudiciall matters As Abraham adjured his servant or caused him to swear imposing an oath upon him Gen. 24.3 And examples of both kindes we have many in Scriptures Exod. 13.19 Numb 5.19 1 Sam. 14.27 28. 1 Kings 2.43 Ezra 10.5 Cant. 5.8 9. and elsewhere This Adjuration is understood in this Scripture here before us For the Jews in their Courts admitted an Adjuration to be laid upon all persons present for the eliciting and drawing forth the truth in question Insomuch as although a man were not personally cited and adjured to confess his knowledge yet if he heard the adjuration or execration and concealed the truth he rendred himself guilty according to this Law Much more if any man were personally adjured to speak his knowledge and yet held his peace In which case he was obliged to answer the adjuration although possibly what he uttered might prove disadvantageous unto himself So vain is that assertion which yet is vulgar and common that no man is bound to accuse himself This very Law bindes a man to speak his knowledge although summoned thereunto generally only and in common with all who hear the adjuration however his own personal interest may be concerned thereby Otherwise this Law makes him guilty How much yet more if the Judge himself adjure him to declare the truth In which case it is very observable that when the High Priest had questioned our Lord Luke 22.67 68. and the false witnesses had bin produced against him Matth. 26.61 62. which yet could prove nothing and Jesus himself held his peace so that they were all at a loss the high Priest made use of the last expedient which in this case could be used and adjured him by the living God that he should tell them whether he were the Christ the Son of God This Adjuration drew from our Lord that Confession that he was the Son of God Matth. 26.59 64. For so what there we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast said S. Mark reports to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am So sacred a thing is an Oath that he who submitted himself to be a Servant of Rulers as he is called Esay 49.7 when he had stood dumb and opened not his mouth the Adjuration caused him to make that glorious confession of the truth This sense Arias Montanus Vatablus Munster and Castellio give of these words Tremellius and some of the Jews understand this Law to be against him who hath heard one blaspheme God and conceals his knowledge And he refers this Law to the precept of brotherly correction and reproof Levit. 19.17 And it is possible that our Translators may have been of the same judgement But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not any where used to signified blasphemy in that sense so far as I yet can finde Nor was swearing wholly forbidden the Jewes either judicially or extra-judicially but onely vain and false swearing Levit. 19.12 Jer. 7.9 And of this swearing Hos 4.2 is to be understood and Zach. 5.3 Every one that sweareth shall be cut off What kinde of swearing is that It followes in the next verse every one that sweareth falsly by my Name So Mal. 3.5 For the merciful God graciously connived for a time at the Jewes swearing so they sware not falsly nor vainly by his Name And therefore our Lord in his exposition of that Commandement saith not Thou shalt not swear but thou shalt not forswear thy self And the reason may be The people of God lived among the Nations who walked every one in the name of his god Mich. 4.5 Wherefore the Lord condescended for a time to be accounted as it were a Topical God as if he had been the God of Israel only as may appear by Jephta's reasoning Judges
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
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
espousing of which we read Hos 2.19 20. I will betroth thee unto me for ever c. 2. There was an interval or time after their betrothing before the parties came together which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this we understand Deut. 20.7 and 21.13 Judges 14.7 8. Matth. 1.18 Hos 3.3 thou shalt abide for me many dayes 3. There was a time of coming together and cohabitation when the mariage was consummated this time was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this time the Lord speaks They shall be my people and I will be their God in Truth and Righteousness Zach. 8.8 of which our Saviour speaks John 14.23 If a man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him Whence it will not be difficult for us to discern in what condition we are towards the Bridegroom whether our Lord be come unto us and make his abode with us or whether we stand at a distance from him while his Ambassadours woo us and beseech us O wonderful condescent that we will be reconciled unto him 2 Cor. 5.20 Surely where the Bridegroom is there his life and spirit is there his joy and consolation is and they twain are but one For he who is joyned to the Lord is one spirit with him so the Syriac 1 Cor. 6.17 And he who saith he abideth in him Esay 62. v. 5. he himself ought so to walk even as he walked 1 John 2.6 And as the joy to the Bridegroom is over the Bride thy God shall rejoyce over thee Is the heavenly Bridegroom thus gratiously present with us are we thus acceptably present with him let our lives give answer to this question The Lord is with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your being with him 2 Chron. 15.2 If the Lord be not thus present with us 2 Chro. 15. v. 2. we have great need to fast and mourn and pray O Lord which for our sakes didst fast fourty dayes and fourty nights give us grace that we may use such abstinence that our flesh being subdued to the spirit we may ever obey thy godly motions in righteousness and true holiness to thine honour and glory who livest and reignest world without end Amen When ye be come into the land of your habitations which I give unto you So ver 18. when ye come into the land whither I bring you Numb 15. ver 2. Ver. 18. The words are in the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am giving you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am bringing you This seems a very slight exception against the translation but if we shall consider that the Spirit of God by giving and bringing into the land spiritually understands the conferring on believers the eternal inheritance which is the true holy land And how prone men are out of self-love and a strong fansie to assure themselves of bliss and happiness without due qualifications and conditions required thereunto and to be performed on their part it will appear to be the great wisdom of God by such suspension of acts to retain us in our obedience which the good God excites us unto collaterally concurs withal and blesseth with good success So that as we cannot act without him so neither will he act without us As to the words before us there are many examples of this kinde in Pagnins translation which Arias Montanus thought worthy his Animadversion who here instead of Do I give puts Dans I am giving and in place of ingredi facio I make you go in puts ingredi faciens I am making you go in So Tremellius hath here ego daturus sum and ego sum introducturus Nor am I ashamed for the reason named to follow so eminent examples when I endeavour the amendment of our last English translation All the congregation shall offer one yong Bullock for a burnt-offering Numb 15. ver 24. for a sweet savour unto the Lord. What they turn a sweet savour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a savour of rest as the Translators themselves acknowledge where the words are first used Gen. 8.21 with allusion to Noahs name who offered that acceptable saccrifice But if they acknowledge that to be the meaning of the words why then do they not so render them in the Text but rather cast that proper sense into the margent It s answered that the Greek Interpreters turn the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a savour of sweet smell and that S. Paul hath the same expression Ephes 5.2 where he saith that Christ loved us and hath given or rather delivered up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Pagnin Vatablus Tigurin Bible tradidit Castellio dedidit himself for us an oblation and sacrifice to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for savour of sweet smell It is true indeed that the LXX so express the words howbeit not as a translation but rather as an exposition of them For so although the burnt flesh of beasts cannot be understood to render a sweet savour yet what is spiritually understood by it the consuming and abolishing of the sin cannot but yield unto the Lord a most pleasant and delightful savour which is properly rendred the Savour of rest by Pagnin Odor quietis of our English Ainsworth For whereas sin brings unrest grief trouble and labour to the most holy God whence it s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like and hence he is said to cry like a travelling woman Esay 42.14 and to be pressed down as a Cart is pressed that is full of sheaves Amos 2.13 and to be grieved Hebr. 3.7 and sundry other like hence it will follow in reason that the removal of these grievances must needs be accepted with favour before the Lord so the Chaldy Paraphrast as a savour of rest Thus the Lord saith that the Charets which went toward the North quieted his spirit in the North countrey Zach. 6.8 For the Spirits that are created for vengeance in their fury lay on sore strokes in the time of destruction they powre out their force and appease the wrath of him that made them saith the Son of Sirach Ecclus 39.28 Thus Christ taking away the sin becomes a savour of rest unto his Father Ephes 5.2 And he alone it is who can give quietness case and rest unto those who labour are weary and heavy laden Matth. 11.28 Yet he complains of us that we have made him to serve with our sins and wearied him with our iniquities Esay 43.24 O what a divine work then is it to procure quiet rest and ease even unto him who alone can give ease rest and quiet unto our soules Yea if he gives quietness who can make trouble saith Elihu Job 34.29 Sin and iniquity is that which grieves and disquiets our God that Davus qui turbat omnia that Achan which troubles Israel that Jonah which causeth the storm that Sheba which lifts up his hand against David the
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
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 fruit of the Spirit love joy peace c. Gal. 5.22 Now what fruits are brought forth in thee where the Spirit of the Lord is there is libertie 2 Cor. 3.17 That 's it we long for that 's it we boast of But here is the question what liberty it is we have whether it be liberty from thraldom and captivitie under sin and Satan and compulsion of the law and a power without hindrance freely to do the Lords will or whether it be a licence to do what we list a liberty to act and do the lusts of the flesh We read of two towns built by Sheerah the daughter of Ephraim Beth-horon the nether and the upper These towns she built when it went ill with hir fathers house 1 Chron. 23.24 Then it goes evill with Ephraim when we are fruitfull so Ephraim signifies in evill workes Then Ephraim calls his son Beriah that is in evill His daughter Sheerah signifies flesh And she builds Beth-horon the neither First the house of liberty according to the flesh Then Sheerah buildes Beth-horon the upper that is she promiseth the glorious liberty of the sons of God while yet the flesh is a servant to corruption 2 Pet. 2.19 And these I fear are the false freedoms whereof we boast which Sheerah the flesh with hir evill affections and lusts buildeth But Solomon 2 Cron. 8.5 Is recorded to have built Beth-horon the upper and Beth-horon the neither First the upper and then the nether This is the work of the true Salomon even Christ our peace Ephes 2.14 And that 's Saelomon and the Prince of peace He gives the true liberty John 8.36 both to the upper and the nether Beth-horon For if the Son make you free then are ye free indeed He builds the upper Beth-horon even the glorious liberty of the Sons of God in the right injoyment of spirituall and heavenly things and the nether Beth-horen a liberty for the right use of things below These are said to be fenced Cities with walls gates and bars This is the work of the true Solomon who fenceth the true liberty with the fortress and safeguard of his Commandements Psal 119.45 The upper Beth-horon must be fenced lest it prove false and vain without a foundation like a Castle in the air the nether lest it prove exorbitant Gal. 5. v. 13. and vanish into lasciviousness and looseness of life Brethren ye are called to liberty only not to liberty for an occasion to the flesh but let us pray to the Lord for his holy Spirit that Spirit of liberty which may lust again the flesh and give check thereunto which may teach us the way of the Lord that we may walk not after the flesh but after the Spirit which may renew us in the spirit of our minde which may mortifie in us the deeds of the body which may lead us into all truth through Jesus Christ our Lord. Some Saints not without Sin for a season SER. 19. SERMON XX. 1 John 1. ver 8. If we say that we have no sin we deceive our selves and the truth is not in us THe Mountain of the Lords house in these last dayes is scituate in the top of the Mountains Esay 2.2 even that blessed state whereunto S. John together with his fellow Apostles having attained he doth not as it is said of another Ridet anhelantes alta ad fastigia he derides not those who labour up the hill O no but he declares whither he and they had ascended and invites us all to the participation and communication of the same bliss and happiness with them v. 1. 4. For the eminent Saints of God are in an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a state above the envie of others and wherein they do not envie others that good which they enjoy but call them to share with them in it as the first voice which S. John heard out of heaven was come up hither Rev. 4.1 and the Spirit and the Bride say come But the Apostle forewarns us that if we hope for fellowship with the Lord we should be such as he is now He is light and in him is no darkness at all And therefore he who hath hope of communion with him purifies himself as God is pure 1 John 3.3 This Declaration premised the Apostle foresaw that three Objections would be made against his invitation 1. That it was possible they might have communion with God yet want holiness To this he answers v. 5 6 7. God is light and in him is no darkness at all if we say we have fellowship with him c. 2. SER. 20. A second Objection is They had no sin and therefore they had communion with God already This Objection he answers v. 8 9 10. If we say we have no sin c. 3. The third and last Objection is That they cannot choose but they must sin That the Apostle answers in the second Chapter v. 1 2 3. These things I write unto you that ye sin not If any man sins c. where the Apostle declares of what spiritual age growth and statute they were and are to whom he wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little children The result of all this is That would we hear the living Word which was from the beginning would we see it with our eyes would we look upon it would we handle it with our hands would we have such experimental knowledge of it then must we not walk in darkness So that ye perceive my Text is part of our Apostles answer to the second Objection They had no sin and therefore they had communion with God already Nay saith S. John If we say we have no sin we deceive our selves and the truth is not in us Wherein we have 1. A supposition of a false Position that some said they had no sin 2. A reason of that false Position which is self-deceipt want of truth These parts we may resolve into these Axioms 1. That some little children say they have no sin 2. They who so say deceive themselves 3. They who so say have not the truth in them 1. In the first of these we must enquire 1. What sin is and what here meant 2. What it is to have or not to have sin 3. Who are meant by we in the Text. If we say we have no sin c. 1. Sin is described by our Apostle Chap. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the transgression of the Law More fully Dictum factum Concupitum contra legem Dei what ever is spoken done or desired against the Law of God But what special sin this is which is here to be understood expositors agree not among themselves For some understand 1. Original sin only so Cajetan 2. Others understand actual sin but neither herein do they agree for some will have here to be meant mortal sin so Lyra others venial only so Hugo Card. But if it be sin in its own nature its mortal Rom. 6 23. The wages of sin is
righteousness shall exceed the righteousness of the Scribes and Pharises ye shall in no case enter into the kingdom of heaven V. 48. Be ye therefore perfect even as your father which is in heaven is perfect Chap. 7.18 A good tree cannot bring forth evil fruit neither can a corrupt tree bring forth good fruit Chap. 10.24 25. The disciple is not above his master nor the servant above his lord It is enough for the disciple that he be as master c. Matth. 11.30 For my yoke is easie and my burden is light Matth. 12.50 For whosoever shall do the will of my Father which is in heaven the same is my brother sister and mother Matth. 19.17 But if thou wilt enter into life keep the Commandements 21. Jesus said unto him if thou wilt be perfect go and sell that thou hast c. Matth. 21.9 Blessed is he that cometh in the Name of the Lord Hosanna in the highest Matth. 28.20 Teaching them to observe all things whatsoever I have commanded you and lo I am with you alway even unto the end of the world Mark 2.17 They that are whole have no need of the Physitian but they that are sick c. Luke 11.36 If thy whole body be full of light having no part dark the whole shall be full of light John 14.15 If ye love me keep my Commandements And Chap. 15.14 Ye are my friends if ye do whatsoever I command you Rom. 8.4 That the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit 1 Cor. 2.6 We speak wisdom among them that are perfect v. 16. We have the minde of Christ 2 Cor. 7.1 Let us cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God Phil. 1.6 That he which hath been beginning a good work in you will throughly finish it until the day of Jesus Christ Phil. 4.13 I can do all things through Christ enabling me Col. 1.25 Whereof I am made a minister according to the dispensation of God which is given to me for you to fulfil the word of God V. 28. Whom we preach warning every man and teaching every man in all wisdom that we may present every man perfect in Christ Jesus Chap. 4.12 Epaphras alwayes labouring fervently for you in prayers that ye may stand perfect and compleat in all the will of God 1 Thess 4.1 Furthermore then we beseech you brethren and exhort you by the Lord Jesus that as ye have received of us how ye ought to walk and to please God so ye would abound more and more Chap. 5.23 The Very God of peace sanctifie you wholly and your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ 2 Tim. 4.7 8. I have fought a good fight I have finished my course I have kept the faith henceforth there is laid up for me a crown of righteousness c. James 1.4 But let patience have her perfect work that ye may be perfect and and entire wanting nothing 2 Pet. 3.14 Be diligent that ye may be found of him in peace without spot and blameless 1 John 2.1 My little children these things write I unto you that ye sin not c. Chap. 4.17 Herein is love with us made perfect that we may have boldness in the day of judgement Because as he is so are we in this world After this Catalogue might be gathered another as large yea larger speaking the same truth and yet another most large proving by consequence the same things And after that a fourth an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of mystical names in Scripture also types figures and parabolical and symbolical speeches all which being opened hold forth and evidence the very same things Nor ought this to seem strange since God himself is with us in the work as appears 2 Cor. 13.11 Finally Brethren rejoyce be perfect be of good comfort be of one minde live in peace and the God of love and peace shall be with you As also because since perfection is the end of all the holy Scripture For 2 Tim. 3.16 17. All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness THAT the man of God may be perfect throughly furnished to every good work 1 Pet. 5.10 Now the God of all grace who hath called us to his eternal glory by Christ Jesus after ye have suffered a while make you perfect stablish strengthen settle you To him be glory and dominion for ever and ever Amen 1 Pet. 5. FINIS A Table of the Sermons contained in this Book their Titles and their Texts 1. THe Law and the Gospel preached from the beginning Gen. 3. v. 15. And I will put enmity between thee and the Woman and between thy seed and her seed it shall bruise thine Head and thou shalt bruise his Heel Pag. 9. 2. The Law and Gospel preached unto Cain Gen. 4. v. 7. If thou do well shalt thou not be accepted and if thou doest not well sin lieth at the door and unto thee shall be his desire and thou shalt rule over him Pag. 31. 3. Noah's Legacy to his sons Gen. 9.26 27. And he said Blessed be the Lord God of Shem And Canaan shall be his servant God shall enlarge Japhet and he shall dwell in the tents of Shem and Canaan shall be his servant 4. On the same Text. 5. Imputation of best reputation Gen. 15. v. 5 6. And he brought him forth abroad and said Look now towards heaven and tell the Stars if thou be able to number them and he said unto him so shall thy seed be And he believed in the Lord and he counted it unto him for righteousness Pag. 135. 6. A prudent wise is of the Lord. Gen. 24. v. 44. And she say to me Both drink thou and I will also draw for thy Camels let the same be the woman whom the Lord hath appointed out for my Masters son Pag. 161. 7. The dressing of and due address unto the Paskal Lamb Exod. 12. v. 9. Eat not of it raw nor sodden at all with water but rost with fire his head with his legs and with the appurtenance thereof Pag. 203. 8. Gods meeting with men in their own way Levit. 26. v. 27.28 And if ye will not for all this hearken unto me but walk contrary unto me then will I walk contrary unto you also in fury Pag. 323. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or The Dispensor of divine mysteries Numb 4. v. 19 20. When they approach unto the most holy things Aaron and his sons shall go in and appoint them every one to his service and to his burden But they shall not go in to see when the holy things are covered lest they die Pag. 375. 10. God keeps his time though men be out of tune Numb 14. v. 34. After the number of the dayes in which ye searched the
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
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
affection word and work and therefore as when these are corrupted the foundation is layd for corrupting all the rest so when these are duely informed a sutable reparation will follow of all the rest Now because we by the fall are not able to thinke any thing that good is of our selves as of our selves the wise and good God Vouchsafes a sufficiency to thinke and doe 2 Cor. 3. vers 5. not that we are sufficient of our selves to think any thing as of our selves but our sufficiencie is of God Hence we learn Obs 1. that although our God be love it selfe as he is called 1 Joh. 4.8.16 he that loveth not knoweth not God for God is love c. and goodnes it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that essentially there is none good but God yet hath this love and goodness its enmity against the evil whether it be open and manifest evill or else appearing and seeming rightousness wherewith it is gilded and hansomed over Psal 5. vers 4.5 For thou art not a God that hath pleasure in wickednes neither shall evill dwell with thee c. Thou hatest all workers of iniquity first the wickedness then the wicked men workers of iniquity that will not part with it and Psal 11.5 but the wicked and him that loveth violence his soule hateth Pro. 6. vers 16.17 these six things doth the Lord hate c. Zacha. 8. vers 17. and let none of you imagine evill in your hearts c. These are manifest evills there are other varnished over with shewes of righteousness Esay 1.13.14 bring no more vain oblations c. and 61.8 I hate robery for a burnt offering c. And this enmity against the evill is no lesse gloriouss unto God and his Christ than his love unto the good Psal 45.7 thou lovest righteousness and hatest wickednes c. 2. Obs 2. Hence we know the reason and ground of that promise which the Lord made afterward more explicitely and plainly Ezek. 36.27 I will put my Spirit within you and cause you to walk c. which is the enmity or a part of it which the Lord promises to put into our understandings and thoughts against Satan and his machinations thus Col. 3.10 The new man is renewed in knowledge c. 3. Obs 3. Hence appears the Etymology or the reason of Eve her name Adam called the name of his wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the promise made of the enmity because she was the mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all living or all that which liveth for whereas the will and affections and all actions which proceed from thence follow the direction and guidance of the mind thoughts and understanding if God put the enmity as a principle of life into these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bring forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that principle of life will bring forth living ones such as shall be answerable unto the life of God as living wills affections words actions For that principle of life in the thoughts minds and understanding is enough to work out and take away all darknesse and blindnesse and furnish the man with the light of life 2. Axiom The Lord saith he will put enmity between the seed of the Serpent and the seed of the woman We have heard what the Serpent the Woman and generally what the enmity is It remains to be enquired what the seed of the Serpent and the seed of the woman is and what it is to put enmity between them The seed of the Serpent is all rebellious motions all false perswasions with all lying promises and contradictions unto Gods word But it is not so clear nor agreed upon by Expositors what is here meant by the Womans seed The most by the womans seed understand Christ as he was the Son of the Blessed Virgin Mary and him onely But this cannot be true for the Woman here meant is clean another thing as hath beon shewn viz. The Minde Understanding Thoughts and Memory so the seed of the Woman must be also another thing For there was and ever hath been since the fall an enmity between the Serpent and his seed and the Woman and hers before Christ appeared in the flesh Besides God the Father cannot be said to put enmity against the evil into his Son for then some time there must have been when the Son should not have had an enmity against the evil but an amity with it before God should put it into him which is at least absurd to affirm yea the Son of God hath ever had by inheritance an enmity against the evil in all fulnesse Psal 45.7 Thou lovest righteousnesse and hatest wickednesse therefore c. What then is the seed of the woman What else can be the seed of the fallen woman but disobedience unto God and consequently obedience unto the Serpent What else can be the fruit of the fallen mans thoughts the corrupted thoughts can bring forth no better thing then themselves are Water ascends no higher then whence it descends That which is born of the flesh is flesh John 3. Jer. 6.19 The fruit of their thoughts and 7.23 and 24. Verses Obey my voice c. But they walked in the counsel and in the imagination of their evil hearts Thus murder is the fruit of the corrupt thoughts John 16.2 The time cometh that whosoever killeth you will think that he doth God service or rather brings God an Oblation or acceptable Sacrifice So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies And Acts 26.9 I thought that I ought to do many things contrary to the name of Jesus of Nazareth The fuid between the Serpent and the Woman is great which yet increases in the seed of both What then more specially is the enmity between the seed of the Serpent and the seed of the Woman Surely the enmity put into the seed of the Woman must be opposite unto that evil which is in the seed of the Serpent That evill first is subtilty Genesis 3.1.2 The Serpent was more subtill c. 2 Corin. 11.3 The Serpent beguiled Eve through his subtilty Therefore the Apostle saith to Elymas Acts 3.10 O full of all subtilty and all mischief c. Opposite hereunto the Lord puts simplicity even the simple life of Abel which breatheth from God and breatheth towards God So Abel signifies and this winde or breath is in order to regeneration John 3.8 The winde bloweth where it listeth c. This simple life once Paul lived until Sin by the Law deceived him and slew him that is it made him confident and proud upon the righteousnesse of the Law Rom. 7.9 10 11. I was alive without the Law once c. 2. The evil in the seed of the Serpent is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an easinesse to commit wickednesse as the word properly signifies Therefore S. Paul saith thus to Elymas the Sorcerer Acts 13.10 O thou full of all subtilty and full of all mischief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The enmity
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.
after death 2 Sam. 14 7. Gen. 44.30 it is busied about their posteritie could the Philosopher say They are a part of our selves Exhort 2. To children to honour their Parents and prevent their curse and obtain their blessing Mysticè There is a Canaan and a seed of Canaan that 's neerer to us and yet much more neerly concerns us In Scripture they are said to be born of him whose manners and life they follow whether in good or evill The sons of Abraham do the works of Abraham John 8. who walk in the steps of Abrahams faith Such are the Sonns of Shem the father of all the children of Heber 2. In evill ye are of your father the Devill Joh. 8. for the lusts c. Thus they are the seed of Canaan who do his works Thou seed of Canaan and not of Juda saith Daniel to the unchaste Elder Susan vers 56. Ezech. 16. The proper work of Canaan is that which he carryes in his name pressing down humbling abasing troubling as Hierom deduces the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The body of sin and corruption that presseth down the soul Wisd 9.15 That servile nature that must be cast out and not abide in the kingdom Joh. 8.34 35. Gal. 4.30 31. In a word sin and iniquitie in generall So Philo Judeus is that servil and base nature of Ham and Canaan which is here mystically to be understood And over that the Lord hath given superiority and dominion unto the true Shem and all the Shemites of all the children of Heber yea unto Cain himself and the Cainites if they do well as I shewed in Gen. 4.7 Note here the progeny of Ham. 1. Ham is the father of Canaan burning hot zeal that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the cause of commotion and fraction trouble baseness c. The truth of this is evident by too many examples of these few last yeares Zelotical hot-headed men are presently moved and then they are troubled and trouble all saith S. Ambrose 2. Canaan is made a servant though Ham sinned Philo Judaeus gives the reason the act is punished not the habit 1. This Canaan hath a numerous seed As Christ hath his fishers of men and hunters Gen. 10.15 so Satan hath his Zidonians his hunters and fishers of men also Evill hunts the Violent man Psal 1â—0 11 2. Hittites the fearfull ones there is a fear or fainting which is opposite unto faith and confidence Gen. 45.26 These discourage the people of Shem from entring the holy Land Num. 13.30 31. Hebr. 3. vlt. They could not enter in because of unbelief Their harts fainted in them And when they became fool-hardy who were they that discomfited them but the Amalekites and Canaanites Num. 14.43 And these Hittites are they who are the first excluded out of the holy Citie Rev. 21.8 The fearfull have the first part in the lake 3. Mat. 7.6 Jebusites people who tread under foot the pretious Truths So Swine tread Pearles under feet So do Apostates tread under foot the Son of God which is the life of God in them Hebr. 10.29 4. Amorites a bitter people great talkers the bitterness of Envy Deut. 7.2 Jam. 3.14 Unto these are added Canaanites such as are bowed down Incurvati in semetipsos selfe-lovers proprietaries It 's the ordinary name of Merchants Pherezites people that are careless and neglegent who dwell secure without any fence like those Judg. 18.7 whom Dan the Judgement surprizes 5. Gergashites Socii peregrinationis who enstrange themselves from their God and are inhabitants of the earth the earthly mindedness the thoughts dwelling on the earth and earthly things Phil. 3.19 earthly wisdom Jam. 3.15 This is one of Canaans race that presseth down the mind and hinders it from busying it self on heavenly things Col. 3.1 2. 6. The Hivites people of a wicked life whereby the ungodly life is sigured which is propagated by talking 7. The Arkites persecutors so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies He that is born and that in us after the flesh persecuteth that which is born after the spirit Gal. 4.29 8. The Sinites emnity stirred up by the law in them who are under the Law and so are against the Law 9. The Arvadites the abundance of the curse or the ruling sins the sins which reign in the mortall body 10. The Zemarites who come in Sheepes-clothing the counterfeit simplicitie and self-holiness 11. The Hamathites the children of wrath We read of Jabin King of Canaan Judg. 4. who is the false knowledge All these Moses writes of and prepares a way for the expedition of Jsrael under Josuah into their land the land of Canaan Omnia in figura All things befell that people in figure and were written for our admonition on whom the ends of the world are come Are there none of all these in thy Land Examine thy self well No Amorites If thou hast subdued these they are servants to the true Shem who subdues them and treades them under his feet and the Canaanites especially the seven Nations Deut. 7.1 the seven evill Spirits saith Rupertus It is the Lords will that thou destroy of the Canaanits every thing that breathes Deut. 20.16 with Jos 11.11 So Moses law commands and Joshaa must fulfill the righteousness of the law in us Rom. 8.4 Now Judge of thy selfe from hence what freedom thou hast if these servants of servants these Canaanites rule in the. Lordship and Dominion is the effect of righteousness servitude is the effect of sin Righteousness largly taken raised the house of Shem the people of Jsrael above all Nations Deat 28. and 4.6 The Nations shall say surely this great nation is a wise and understanding people This raised the Lacedemonians and that long lasting Empire of the Romans Which is Point-blank contrary to the opinion of men who conceive that there is no attaining unto honour and high place but by lying flattery and bribery c. And what is this else but to make the devill the author of honour and all the glory of Kingdomes as he saith he is Luke 4.6 Sin brings the reproach upon Nations All the Chanaanites were abased for the sin of Canaan And whence is it Prov. 14.34 that the Tria cappa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cappadocians Cilicians Carians are so infamous unless the Cretians were one of the three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from the abundance of their iniquity I do not here mention our neighbour Nations who have their brands upon them nor our own Nation which doubtless hath the sins of the Canaanites in it which abases it even unto Hell Consol 1. Alas the Canaanites prevail over me When I would do good evil is present with me Hast thou not chosen rather to serve the Egyptians and Canaanites then to serve the Lord 2 Chron. 12.7 8 9. Though they dwell with thee yet thou needest not be familiar with them or have any fellowship with
them Thou canst dwell next neighbour to one with whom perhaps thou never exchangest one word scarce in a year I have heard it is very usual in this City Hath not Noah foretold it that Canaan should be a servant unto the Shemites according to the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an houshold servant Most true it is they dwell in me and nothing else In me dwells no good thing This proves not his right but his usurpation It is no new thing for servants to usurpe authority over their Masters The sons of Zerviah were too strong for David You tell me I am Lord of Canaan Canaan is rather Lord over me 'T is true the time is when the childe differs little from a servant although he be Lord of all Gal. 4. The good that I would do I do not and the evil which I hate that I do The Canaanites will dwell in the Land but the servant abides not in the house alwayes John 8.34 Yet trouble not thy self overmuch what thou yet doest it is not thou but sin that dwels in thee I say while thou art yet a childe this comes to passe and God is merciful 1 John 2.12 Thy sins are forgiven thee for Shems sake that is for his Names sake But thou must not be alwayes a childe They are too strong for us True while only Moses is our Captain Deut. 7.1 But when Joshuah the Lord Jesus leads us in him we overcome them Then the Gibeonites are made hewers of wood and drawers of water When Soâ—omon the true Shemite and type of Christ the true Shem and the true Solomon the Prince of peace overcomes the world John 16.33 and bids thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Considere Be of good courage The God of peace treads Satan under the Saints feet Rom. 16.20 The Canaanites 1. are first made tributaries when the Spirit lusts against the Flesh Gal. 5.17 They are 2. made servants and bondmen when the Flesh becomes obedient unto the Spirit 3. They are lastly driven out and destroyed when they that are Christs have crucified the flesh with the affections and lusts as crucifixion was wont to be the death of servants But alas The Canaanites have Chariots of Iron Jos 17. They have so What are the Chariots spiritually Eliah and Elisha were called The Chariots of Israel and the Horsemen thereof The true Prophets of the Lord are such they are Chariots of fire whose motion is upward Heavenward Godward carrying our thoughts and affections to heavenly things and things above These are the Chariots of Amminadab Cant. 6.12 the people of good will The Chariots of the Canaanites they are earthly of Iron heavie tending downward toward earthly things and carrying mens thoughts and affections downward toward things below He that is of the earth speaks of the earth And therefore the sons of Joseph Jes 17.17 Manasseh and Ephraim they have a promise from the true Josuah to overcome the Canaanites Phil. 3.13 14. Manasseh that is forgetfulnesse forgets that which is behinde and Ephraim fruitfulnesse and increase endeavours after what is before and presses hard after the mark c. The true Joshua he saith it Thou shalt cast out the Canaanites though they have Chariots of Iron and though they be strong This promise is to be performed in these last dayes Zach. 14.21 In that day there shall be no more a Canaanite in the house of the Lord of hosts O but I have been a Canaanite by sinful life and evill manners Even such have the best of us been as the Lord tells those who were of Shems race and progeny Ezech. 16.3 thy birth and thy nativity is of the land of Canaan thy Father was an Amorite and thy Mother an Hittit So was that woman Math. 15.21 and her daughter Acknowledge thine own vileness as she did a Dog And then shalt thou hear that even the Doggs eat of the crums c. In a cursed condition But the Lord by a divine art proper to himself can bring light out of darkness good out of evill blessing out of cursing He turned the curse into a blessing Nehem. 13.2 The Temple was built on the Threshing-floor of Arauna the Jebusite 2. Chro. 3.1 where the Jebusites dwelt there the Temple must be built Christ who is the true Temple Revel 21.22 must be there builded and reared up where he was trodden down before Arauna the Jebusite as a King gave to David that area that ground whereon the Altar and afterward the Temple was built 2 Sam. 24.18.23 and David commanded to gather the strangers of Jsrael c. 1 Chro. 22.2.3 whose number is reckoned 2. Chron. 2.17 who were these A poor contemptible people of the Canaanites implyed in the building of Gods Temple and these must be the men and no other In every Nation he that feares God c. Even the Tria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have yet had notable men among them S. Paul was a Cilician by birth and one of the Gregories was a Cappadocian as Julian brands him Our Lord Magnifies the faith of the Canaanitish woman Matth. 15. Vriah the Hittite is famous for his faithfulness to David Though these were all servants yet Esay 10.27 The yoke is taken away because of the Anointing even the unction of the Spirit Luk. 4.18 For where the spirit of the Lord is there is libertie The true Shem gives this liberty He takes from off us the yoke of servitude under Sin and Satan Matth. 11.28 29. under which we laboured and were heavy laden and we taking his yoke of patience upon us and learning of him lowlyness and meekness we finde rest for our souls Exhort 1. To the true Shemites to exercise their power and authority over their servants They have rebelled and usurped power The Lord hath promised unto Abraham and his seed the Land of Canaan Canaan is now Malae fidei possessor he detaines from us the holy Land the Land of holiness Jos 5.15 It is a good Land All the spies say so Num. 13.14 Even the Prophets who have search'd diligently 1. Pet. 1.10 The Lord hath delivered them to utter destruction Deut. 7.1 and 20.16 17. If we drive them not out they will be pricks in our eyes c. Num. 33.55 Despair not they are all conquerable 1. The Zidonian by Gods Fishermen the Preachers of his Word 2. The Hittite is cast out by love perfect love casts out fear 3. Christ gives power to tread down the Jebusite all the power of the enemy 4. The Amorite bitter words bitter envy is subdued by meekness of wisdom Jam. 3.13 14.5 Minding things above subdues the Gergashites earthly mindedness Col. 3.1.6 The Hivite by Christ who is our life Col. 3.7 The Arkite persecution by him who is born after the Spirit He cast out the bond-woman and her son 8. The Sinite or legal righteousness by the righteousness of Christ 9. The Arvadite the ruling sin by the reign of Christs righteousness 10. The Zemarite
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
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
good God pardon every one who prepareth his heart to seek God the Lord God of his fathers though he be not according to the purification of the Sanctuary And the Lord hearkned to Hezekiah and healed the people And thou hast a greater then Hezekiah even the true Hezekiah himself the strength of the Lord even Christ himself at the right hand of God making intercession for us Rom. 8.34 We say we are partakers of him by faith if so we feed on faith we live the life of God from which we have been estranged Hab. 2.4 By faith we are nourished up in the words of faith 1 Tim. 4.6 By faith we grow strong strong in the faith Rom. 4.20 By faith in Christ we walk 2 Cor. 5.7 By faith the heart is purified and hereby we become pure as he is pure 1 John 3.3 for whatsoever toucheth him and hath communion with him must be like unto him Surely if we be partakers of Christ by faith such as he is such are we also For every one who saith he abideth in him he himself also ought so to walk even as he walked 1 John 2.6 The Lord Excludes strangers from eating of the Pascal Lamb Exod. 12.43 The stranger is he who is the son of a strange god For as the people of the true God are his sons and daughters 2 Cor. 6.18 So the people of a false god are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the children of that false God and so strangers to the true God yea enemies unto him and Apostates as the Chald. Par. calls them there and Gen. 17.12 he calls such an one as is not of Abrahams seed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filius populorum as in Latin they call such an one a Bastard But what Is such an one Exclusissimus altogether excluded Yes no doubt in sensu composito while he is such not in sensu diviso For Exod. 12.48 If he and his be circumcised he may eat the Passover They who have put off the body of sins in the flesh which is the true circumcision Col. 2.11 and worship God in the Spirit Phil. 3.3 such are no more strangers or foreiners but fellow Citizens with the Saints and of the houshold of God Ephes 2.19 Unto such now reconciled now of his house he saith Eat O my friends drink ye drink abundantly my well-beloved Cant. 5.1 And the children of Israel went up harnessed out of the land of Egypt They who say Exod. 13. Ver. 18. they went up harnessed as our Translators turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Hierom Armati armed c. Aquila and Symachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are yet much neerer the business then the ordinary Greek Interpreters who referring the sense of the word to the time turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fifth generation the children of Israel went up out of Egypt as also the Samaritan translation hath it which is point-blank contrary to what the Lord saith to Abraham That in the fourth generation they should return into the land of Canaan Gen. 15.16 But harnessed or armed is a general word and therefore they have put in the margent Or by five in a rank herein following Theodotion who renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by fives Nor yet does this version reach the meaning of the original word which porperly signifies girded which the Latins express by acccincti because the Girdle was wont to be worn under the fifth rib which in the Hebrew is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the fifth the Hypocondria under which is the Liver and vesica fellea and the Spleen 2 Sam. 2.23 Abner smote him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the fifth rib So Rab. David and others interpret that place And the Ch. Par. turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is acccincti girded and Jos 1.14 Ch. Par. hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the LXX render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bene cincti well girded For because the Hebrews wearing their Arms Ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the groin or fifth rib they were said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 girt as the Greeks armed to the brest were said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 muniti ad pectus fenced to the brest The Romans also had their cingulum militare their Military Girdle which was called Balteus or Balteum a Belt which the Low Dutch call Sweert-gordel a Sword-girdle part of their arms and properly the Soldiers Girdle Yea and a principal part of his arms as Isidore tells us lib. 19. cap. 33. Balteus dicitur non tantum quo cingitur sed etiam à quo arma dependent The military Girdle as he calls it before is not only that wherewith the Soldier was girded but that also on which his weapons hung So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred here girded But why have we stood so long upon a critical meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strife about words It is not so For as I have formerly shewn the Lord in the Israelites journey out of Egypt prefigures our passage out of the spiritual Egypt the straits of sin And therefore as Moses describes Israel according to the flesh armed and harnessed and especially girded for their journey so under that figure he signifies Israel according to the Spirit harnessed armed and principally girded and so prepared for their journey And as that people were trained up and fitted to go forth to war Numb 1.3 So thereby was typified the training up of Gods people and preparing them for the spiritual warfare As Seneca saith of Virgils description of a stately Steed Aliud agens describit virum fortem when he seems to do something else he describes a valiant man And when Moses seems to present unto us Military men armed he indeed intends to describe the soldiers of Jesus Christ how they go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 girded out of the spiritual Egypt The principal part of their armour is their Girdle which signifies truth faithfulness and sincerity And the Apostle when he arms the Christian Soldiers Ephes 6. having discovered the enemy ver 12. he sounds an Alarm ver 13. then he first arms them Cingulo militari with the military Girdle and gives the word of command to stand in Battalia ver 14. Stand therefore having your loyns girt about with truth For truth sincerity and faithfulness is first required in a Christian Soldier when he comes forth of the spiritual Egypt Which was also required by the unleavened bread in the Passover when they came out of Egypt as S. Paul interprets it 1 Cor. 5. The unleavened bread of sincerity and truth And therefore ye have both together Exod. 12.11 They must eat the Passover with their loyns girded The Girdle also imports strength and constancy according to Psal 18.39 Thou hast girded me with strength when now we are to fight with our spiritual enemies And in this posture the Christian Soldier ought Stare in procinctu
〈◊〉 〈◊〉 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
〈◊〉 〈◊〉 〈◊〉 that is Non mundificabit he will not cleanse him who bears his Name falsly or vainly For whereas this Commandement is directed against hypocrisie and the end of the Law and Gospel is to render men pure as God is pure holy as he is holy the Lord here threatneth that he will not purifie him who pretends Gods Name and being in shews of holinesse but hath not that purity nor desires to have it that he will not purifie or cleanse such an one A due reward of hypocrites who do all they do by the art of seeming holy and thereunto intend all their endeavours Mat. 23.5 do all their works to be seen of men and therein rest themselves as if to be reputed pure and holy were in-indeed to be the people of Gods holiness its just with the most holy God not to purge and cleanse these from their sins since they desire not real and true purity and withal to render unto them what they desire a reputation and esteem among men as if they were pure and holy Such is that generation Prov. 30.12 pure in their own eyes yet not cleansed from their own dung And of such our Lord saith They have their Reward O that all the people of God well considered this That the proper Name of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Being and he requires of all who bear his Name Being sincerity reality and truth That his Name is holy and therefore he requires of us like holiness and that we purge our selves from all pollution of flesh and spirit and perfect holiness in the fear of God So will he purifie us and cleanse us from all our iniquities 1 John 1.9 and we shall be pure as he is pure 1 John 3.3 and as he is holy so shall we be holy in all manner of conversation 1 Peter 1.15 The Lord strengthen us hereunto Thou shalt not bear false witness against thy neighbour Exod. 20. Ver. 16. These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and verbatim sound thus Thou shalt not answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or speak against thy friend neighbour or companion a false witness or a witness of falshood Where by witness we understand not only the testimony or thing witnessed as the Chaldy Paraphrast and the LXX here render it but also the person who bears witness as Levit. 5.1 If a soul sin and hear the voice of swearing and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a witness So Deut. 19.18 If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the witness be a false witness c. where the words following are the same with these before us of the ninth Commandement If the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 witness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mendatium respondit in fratrem suum hath testified or answered falshood against his brother So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here personally understood and in rectio thus Thou a witness of falshood or a false witness shalt not answer against thy neighbour because witnesses were wont to be adjured and to answer to interrogatories But the Law is spiritual Christ is God Amen Esay 65.16 The Truth and he that is true 1 John 5.20 And we who believe and love him are in him who is true and he in us and he speaks in us and witnesseth unto us what is true and we answer by our assent and consent unto him the true and faithful witness Rev. 1.5 and from that testimony of truth we speak the truth to our neighbour And so our yea is yea if we say yea it answers unto the witness in our minde and heart and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minde and speech anagrammatically answer one to the other It answers also to the thing testified Pronuntiat uti res est and so likewise our yea is yea And so on the contrary our nay is nay O how far is the present falsly called Christendom from that which all pretend unto the Christian life conversation and communication Doth not the Prophet foretel what manner of people we ought to be The remnant of Israel shall not do iniquity nor speak lies nor shall a deceitfull tongue be found in their mouth Zeph. 3.13 Where shall we finde this necessary character of a Christian Take away lying take away a deceitful tongue and take away withal many a mans trade and his whole livelyhood who get their treasure by a lying tongue Prov. 21.8 The just man lives by his faith these live by deceit and fraud But I hope there is such a remnant in the world of whom the world is not worthy Such as the Lord owns for his people Children that will not lie upon which terms he is their Saviour Esay 63.8 Such as the sons of Jacob said they were True men Gen. 42.11 O that we all who call our selves Christians were of that number For there is a word which is clothed about with death God grant it be not found in the heritage of Jacob Ecclus 23.12 It is the word of Belial Psal 101.3 that is the Devil and Satan according to the Syrlac 2 Cor. 6.15 He is a lyar c. and the father of lyes and lyars John 8.44 and unto these he dictates and teacheth his lyes and they become his lying children by answering and consenting thereunto and not hearing the Law of the Lord Esay 30.9 And out of that evil treasure of their heart they speak lyes unto their neighbour But we have not so learned Christ if we have heard him and have been taught by him as the truth is in Jesus that we put off concerning the former conversation the old man which is corrupt according to the deceitful lusts and be renewed in the spirit of our minds and that we put on the new man who after God is created in righteousness and true boliness Therefore putting away lying let every one speak truth to his neighbour Lord deliver our souls from lying lips and a deceitful tongue If the thief be not found Exod. 22. Ver. 8. then the master of the house shall be brought unto the Judges to see whether he have put his hand unto his neighbours goods The sense of this Scripture is obscured by a mistake of our Translators who have added to the text a superfluous supplement to see For they well knew how ever they neglected it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only a conditional and interrogative which is wont to be expressed by Si and an if and whether as they here turn it But it s also a particle of swearing affirmatively if alone Gen. 26.28 Let us make a covenant with thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thou wilt hurt us that is as the LXX render it that thou wilt do us no hurt If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be added negatively 1 Kings 1.51 Adonijah saith Let King Solomon swear to me this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he will not slay his servant with the sword So the Chald. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉
as well to the Lord to whom the burnt Sacrifice is offered as to the person who offereth it He shall offer it for grace or favour to himself from the Lord. And accordingly the Lord makes promise of acceptance verse 4. On the contrary the Prophet tells the Jews in the same expression Your whole burnt-offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not to acceptation Jer. 6.20 This hath been the most ancient translation of this Scripture So the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall bring it acceptable So the Chald. Par. the Syriac Arabic and Samaritan versions the Vulg. Lat. Martin Luther three Low Dutch translations the Tigurin Bible and Castellio and of our old English Coverdale and another And to this I rather encline because the whole burnt Sacrifice offered to the honour of God prefigured the body of sin to be destroyed and that service accepted through Jesus Christ of the Lord. But because the Lord loves a cheerful giver saith the Apostle 2 Cor. 9.7 I dare not reject that other translation Yea why may we not according to that admirable fulness of the holy Word admit of both Namely so that the mortifying Spirit of God excites the Good will of him who offereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his own will that the Son through whom we offer up all our Sacrifices Hebr. 13.15 meets him who offers willingly That the Father through the mediation of the Son accepts of him who so willingly offereth and his offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his grace and savour Thus is the service of God pourtrayed in the ceremonies of the Old Testament especially in this mystical Book ½ and lively represented in the New Since the Lord promiseth so gracious acceptation let us be encouraged willingly to come and bring our whole burnt offering the dally mortification of our sin through the mediation of the High Priest so shall we and our Oblation finde acceptance in the Beloved Ephes 1.6 If thy oblation be a meat offering baken in a pan Levit. 2. Ver. 5. it shall be of fine flower unleavened mingled with oyl It s much doubted what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is whether a Pan as it s here turn'd or a flat plate or a slice as it is in the margent or a Platter or a Gridiron For all these have their Authors and we are left to conjecture what it is or which of all these it is or whether none of all these I know all or most Expositors have herein followed the judgment of a learned Jew Howbeit since in doubtful things every man hath liberty to conjecture I believe that this vessel was neither slice nor flat plate much Iess a Gridiron but rather a baking or boyling or Frying-pan My reasons are 1. From the original of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which according to the most is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide so that it seemes a vessel of some depth wherein the meat-offering was to be hidden But whereas some conceive that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we read 1 Chron. 23.29 We must 2. Further enquire concerning the use of this vessel which was that therein the meat-offering was to be baked or boyled or fryed Now since we read Levit. 6.14 15. that the meat-offering was thus offered the Priest shall take of it his handful of the flowre of the meat-offering and then is added and of the oyl thereof its apparent that the vessel wherein it was boyled or baked or fryed could not be a smooth plate or stice much less a Gridiron since such it must be that must hold the oyl as well as the meat-offering which therefore could be no other then some hollow pot or baking or boyling or Prying-pan Hierom renders the word by Sartago a Frying-pan So Pagnin Vatablus Munster Tremellius and the Tigurin Bible And whereas verse 7 we read o◠a meat-offering in a Frying-pan Hierom and the other Latin Translators there have Frixorium which differs from Sartago But what is this to us The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or meat-offering is rendred by the LXX sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice which is here used sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift as Gen. 4.4 but that is most-what used for gifts given by Subjects to their Princes as 1 Kings 4.21 and elsewhere sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oblation as Psal 40.6 This gift is offered unto God either by Christ himself or by those who are Christs 1. Christ himself gave himself unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oblation and Sacrifice unto God both which words answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meat-offering Ephes 5.2 and thereby caused the legal Sacrifice and Oblation prefiguring him to cease Dan. 9.27 2. In vertue of Christs Sacrifice and Oblation they who are Christs offer up Sacrifices and Oblations unto God either immediately as their prayers so Psal 141.2 Let my prayer be directed unto thee as the incense and the lifting up of mine hands as the Evening Sacrifice Or mediately when men do good works unto men which God accepteth as done unto himself Phil. 4.18 Hebr. 13.15 Yea the converted Gentiles as the Prophet foretold Esay 66.20 were to be offered up as a meat-offering in a clean vessel which the Apostle as the Priest offered up Rom. 15.16 But whereof did the meat-offering consist Surely of fine flowre as appears Levit. 2.1 The flowre of that wheat which fell into the ground and died and brings forth much fruit John 12.24 which our Lord understood of himself and so decipher'd himself unto the Greeks who came to Jesus ver 20.21 They came to see his person and he shews the mystery of himself that he is the increase of God growing up in us even the pretious fruit of the earth James 5.7 8. which must be grownd or beaten so that the husk and bran must be purged from it For so Christ growes up in us according to the flesh and letter until we have been dead with him and risen with him we then attain unto some maturity and ripeness when as unto the flesh he disappears and we then begin to know him according to the Spirit 2 Cor. 5.17 and become new creatures Upon this unleavened sincere fine flowre the oyl is powred Levit. 2.1 That oyl is a figure of the holy Spirit and love of God that perfect gift which descends from the Father of lights James 1. For when Truth thus springs out of the earth Righteousness looks down from heaven Psal 85.11 This meat-offering must have Frankincense upon it even the incense of our prayers Psal 141.2 This meat-offering no doubt is a pretious gift and it requires a clean vessel which may hold it even a pure and clean heart Esay 66.20 The Lord is good unto such an Israel Psal 73.1 who are of a clean heart Such as these shall see God Mat. 5.8 Such a meat-offering such a clean vessel with all our
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
land thy land O Immanuel Esay 8.8 He distributes the eternal inheritance by lot unto his followers his valiant and victorious souldiers according to Revel 21.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that overcomes shall inherit or shall obtain by Lot the inheritance of all things Now what is more doubtful then a Lot And the lot must determine who is for the Lord that he may receive the kingdom and who is for Azazel that he may depart from the Lord and be sent away to Azazel But blessed ever blessed be the Lord who reserves the ordering of the Lot in his own power as we read The Lot is cast into the lap 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole judgement discerning or disposing of it is of the Lord Prov. 16.23 Nor does this bring in any destiny or fatal necessity O no he hath shewen thee O man what is good to do justly to love mercy and to humble thy self to walk with thy God Mich. 6.8 The Goat upon which the Lords lot fell must be sacrificed if we be of the Lords lot we must be such as he is mortified in the flesh that we may be quickned in the Spirit 1 Pet. 3.18 The Greek text understands it of Christ the Latin of those who are Christs It is true it is neither of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9.16 And to whom doth God shew mercy Even unto thousands of them that love him and keep his Commandements Exod. 20.6 So that destruction O Israel is thine own but thine help is from me Hos 13.9 They on whom the Lords lot fals are saved by mercy They on whom Azazels lot fals perish by justice O that the whole Congregation of Israel for whom these two Goats are taken while it is yet Res integra while yet we have time to work out our salvation and before the evil dayes come that we would Pro se quisque every man of us endeavour to mortifie his sin to crucifie his flesh with the affections and lusts before it be too late I have heard of a rich Citizen of London who toward his end made his will and bequeathed his soul to God his body to the earth and his sins to the Devil 'T was well if he could be rid of them so But were it not much more safe now while we have yet time to spend it in the daily mortification subduing deading of our sins to make it our business that in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that day of expiations when there shall be an Exact separation made between the just and unjust the righteous and the wicked those who serve God and those who serve him not Mal. 3.18 we may be found so doing Blessed is that servant whom his Lord when he cometh shall finde so doing So shall that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that fit man that man of time called by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ready prepared man ver 21. take away the Goat with all our sins and iniquities And who is this man of time this ready prepared man but that Lamb of God who takes away the sins of the world He is figured by Othniel the Judge of Israel that is the due time of God the Redeemer who came in the fulness of time Gal. 4.4 He conquers and subdues Cushan Rishathaim the blackness of both iniquities inward and outward Judges 3.10 and conveyes our sins into a land of separation even so far as the East is from the West so far he removes our transgressions from us Psal 103.12 and delivers them to Azazel and so gives the Devil his due Then when so exact separation shall be made then shall the righteous shine in the glory of their Father Would God that were come to pass unto every one of our souls For every one that curseth his Father or his Mother Levit. 20. Ver. 9. he shall be surely put to death he hath cursed his Father or his Mother his blood shall be upon him For is a rational or causal as that which renders a reason of what went before it and answers to Nam quia quòd quoniam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like But what has this For reference unto And how doth it render a reason in the following words of what goes before In the two former verses we read two general precepts the one of sanctifying our selves unto the Lord the other of keeping the Lords statutes and doing them both which give reasons of the two former prohibitions Sanctifie your selves unto the Lord. Sanctitas importat duo separationem ab aliquo applicationem ad aliquid saith Aquinas Sanctity imports two things 1. Separation from somewhat as here from Molech from Wizzards and such as have familiar spirits 2. Application unto the Lord in the observation of his statutes and doing them Why Because he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy one of Israel sanctifies and separates his people from all other gods and their polluted services and dedicates and applies them to himself and to his pure and holy service that they may be holy as he is holy So that these words ver 9. cannot well render a reason of those fore-going or if they do certainly its far fetcht There is no doubt but all divine aetiologia's all reasons and rendring of reason are most rational and like themselves divine as proceeding from him who is the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self the summa ratio he who teacheth man to reason shall not he reason to which purpose the Psalmist reasons Psal 94.8 9 10. But we must not impose a reasoning upon the Scripture or upon Gods Spirit speaking in it which is none of his The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is mis-translated For whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either 1. Causal and rational as 1 Chron. 13.11 David was displeased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Lord had made a breach upon Vzzah For which we have 2 Sam. 6.8 where the same story is recited David was displeased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Lord had made a breach upon Uzzah Or 2. Discretive as Gen. 45.8 It was not you that sent me hither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but God Or 3. Conditional or of time which answers to if or when As 2 Sam. 7.1 It came to pass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the King sat in his house For which we read 1 Chron. 17.1 It came to pass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as or when as And in this last sense its evident the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to be understood when or if any man curse his Father or his Mother whence also it appears that these words are altogether incoherent with the former and that even according to the judgement of the Translators themselves who set ¶ a mark before these words in the ninth verse which imports the beginning of a new subject and argument In
Childe hee 'l complain to his Father though he the poorest and meanest subject It is a duty that children never live to out-grow a debt that they can never fully pay though they be ever paying it as it is said of the childe sequiturque patrem non passibus aequis The thankfull childe follows his father but with unequal steps Now since the Obligation is so great the greater is their sin who 1. in opinion or 2. practise undervalue and slight this Commandement of God touching honour unto parents and the Ratification of it 1. In opinion as they who under pretence of honouring God slight and neglect their parents This was that which our Lord blamed in the Scribes and Pharisees Mat. 15.4 Where having recited the Commandement of God and the penalty due to those who break it but ye say saith he whosoever shall say to his Father or his Mother it is Corban a gift given and consecrated unto God wherewithal thou mightest be holpen by me such an one shall be free from honouring nourishing clothing supplying the wants of his Father or Mother But should not Gods worship and service you 'l say be so dear unto us that it ought to be preferred before our father and our mother Men are wont in this and other cases to plead for God such as they conceive him to be Some there are who think that God sees as man sees and that he is much taken with beautiful out-sides of Temples made with hands and to such use was that Corban of which our Lord speaks for reparation of the Temple And for this the Scribes and Pharisees were zealous and so zealous that they preferred it before the Commandement of God They knew not nor do many know or at least they consider not that to do justice and judgement is more acceptable unto the Lord then Sacrifice Prov. 21.3 To obey is better then Sacrifice and to hearken then the fat of Rams 1. Sam. 15.22 So that our obedience unto the Moral Law of God our love to our neighbour our honour unto parents is more pleasing unto him then all his ceremonial worship and service Because the Kingdom of God consists in righteousness peace and joy in the holy Ghost and in these things consists our service of God and Christ acceptable before God and men Rom. 14.17 18. Yea without brotherly love there is no love of God For he that loves not his brother whom he hath seen how can he love God whom he hath not seen 1 John 4.20 Therefore our Lord dispenseth with his own service when the brotherly love is wanting till it be fulfilled leave thy gift at the Altar and go first and be reconciled unto thy brother and then come and offer thy gift Matth. 5.24 2. The more are they to blame who by their practise violate this duty a sin very rife among us and to be accounted among those which have brought the wrath of God upon us in these last dayes For the Prophet puts this sin among others in the Catalogue of those which brought the national judgement upon the people Ezech. 22.7 In thee they have set light by father and mother that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that weight of honour due unto them they performed not It is a sin that is extream frequent in this City God avert from us that judgement which he threatned and inflicted on his ancient people for this sin That for this and like sins he would burn them like dross in his Furnace Verse 19. 22. And therefore it is a sin worthy that punishment which the Lord hath denounced great as the reward is great For this is a rule consonant unto sound reason That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weightier things of the Law Matth. 23.23 are ratified by the heaviest punishmants Such is the capital punishment due to the breach of this Law Exod. 21.15.17 And we may read the like Deut. 21.18 21. and 27.16 Prov. 30.17 Whence it is that he seems to appeal to our equity whether his sentence be just or not For having said When any man shall curse his father or his mother let him die the death he presently repeats the crime He hath cursed or set light by his father or mother his blood shall be upon him The evidence of the fact justifies the sentence of God We finde like appeals made elsewhere Gen. 49. Jacob now about to deprive Ruben of the birth-right Thou art my first-born saith he and the beginning of my strength c. thou shalt not excel because thou wentest up to thy fathers bed thou didst dishonour and slight thy father then defiledst thou it Then as it were making an appeal to any who should judge whether his sentence were just or not he adds he went up to my Couch v 4. Thus the Lord now denouncing judgement against Moab Esay 16.7 Moab shall howl for Moab we have heard saith he of the pride of Moab then turning as it were to any one who would judge of it he addes he is very prowd The like we may finde Jer. 44.9 10. Ezech. 13.3 6. Let the people of God be warned of this judgement perform the duty required and so expect the promise made even long dayes dayes of eternity in the land of the living It s the first Commandement with promise It s reckoned by the Jews in the first Table whence the duty is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piety which is proper unto God so the Apostles phrase sounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew piety at home to be pious or godly toward ones own house which he presently explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to requite the Parents which is good and acceptable before God 1 Tim. 5.4 Yea great is the reward of such piety a lasting an everlasting reward Jer. 35.18 19. There shall not a man be cut off from Jonadab the son of Rechab one who shall stand before the Lord for ever Josephus tells us that these Rechabites were a race of pious and holy men from a long time whom he describes Antiq. lib. 18. cap. 2. And what is become of them now They were called Esseni and Asidaei whereof we read mention made 1 Mac. 7.13 and elsewhere But surely these were not nor are to be understood only according to the flesh no more then Israel is but according to the Spirit So that they who reverence obey and support their parents they are the true Asidaei the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pious holy merciful ones And these are the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 35.2 the Rechabites the sons of him who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rides in glory and triumph upon the word of truth meekness and righteousness Psal 45.4 Who rides-on conquering and to conquer Revel 6.2 and his spiritual children conquer with him and through him and so reign with him For the Law is spiritual and the words have their spiritual meaning For is not God thy Father who bought thee Hath he
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 their wars First to proclaim and invite them unto peace which if they embraced well if not what remain'd but killing and slaying Deut. 20.10 13. Even so the Lord himself deals with Israel first he displayes the white Banner of his love Goodness and Mercy Cant. 2.4 which if it be accepted he graciously promiseth life and immortality but if that be rejected he holds forth the black Flag of defrance death and destruction Rom. 2.4 10. For well he knowes the frame of our heart who made it that naturally we had rather be drawn with the cords of â— man even with the bonds of love Hos 11.4 and therefore he rather would that his goodness should gently lead us to repentance then that we should need forcing like a beast I will instruct thee saith he and teach thee in the way which thou shalt go I will give counsel with mine eye upon thee be ye not as the Horse or the Mule without understanding whose mouth must be held with bit and bridle Psal 32.8 9. In the Chapter before us the Lord observes the same method For having propounded the way of his Commandements and exhorted us to walk in his statutes and to keep his Commandements and do them ver 3. He invites us first by the former kinde of motives temporal and spiritual blessings and the very best of them both The temporal though under them also spiritual are contain'd plenty of corn and wine with the cause of that plenty rain in due season And because plenty is a dangerous attractive and oftentimes drawes enemies to share with us and hinder our quiet injoyment of it he secures our fears of that danger by promise of peace and safety And whereas our peace might possibly be distrub'd either by some home-bred evil or from abroad he promiseth security in regard of both ver 6. I will rid evil beasts out of the land neither shall the sword go thorow your land But in case any shall be so bold as to make an assault upon us they shall be repulsed with notable loss for five of you shall chase an hundred and an hundred of you shall put ten thousand to flight v. 7 8. And because when goods increase they are increased who eat them Eccles 5.11 When the enemies are put to flight and plenty peace and safety returns the Lord promises the fruit of plenty peace and safety I will have respect unto you and make you fruitful and multiply you and ye shall eat the old store and bring forth the old because of the new ver 10. And these are the temporal blessings and the principal ones which also have their spiritual contained under them 2. His spiritual blessings are here only two but those instar omnium as comprehending all the rest his establishing of his covenant with them and his residence and presence among them with them and in them as the parallel Scriptures prove Ezech. 37.26 27. 2 Cor. 6.16 Revel 21.3 This is Gods method even with Jewes and Gentiles If so great goodness of God cannot so far prevail with us as to keep us in the way of his Commandements but that we will depart from him he then hedges in our way with thorns Hos 2.6 When his mercies cannot win upon us then he sends his judgements when rewards will not perswade us he then afflicts us with his punishments Yea if lighter afflictions will not move us he then sends heavier Which is the purport of this Chapter from verse 14 to the 40 and of my Text which is named once before ver 21 22. Herein we have 1. the Lords supposition of his peoples disobedience and obstinate opposition If ye will not for all this hearken unto me but walk contrary unto me 2. The Lords answerable opposition threatned against his peoples supposed disobedience and opposition then will I walk contrary unto you also in fury Both which will afford us these several points of doctrine 1. The Lord supposeth his people may not hearken unto him 2. That they may not hearken unto him for all this 3. That they may walk opposite unto him 4. If thus they walk opposite and contrary unto him he also will walk contrary unto them in fury 1. The Lord supposeth his people may not hearken unto him The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the words which answers to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and aâ—â—â—ire to hear or hearken they all signifie to obey As my sheep hear my voice John 10.27 Be swift to hear slow to speak James 1.19 Which Scriptures and many other speak not of the outward hearing or if of that yet in order to the inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the minde and heart that hears and sees This inward sight and hearing therefore is obeying as the holy Ghost saith To day if ye will hear his voice harden not your hearts Hebr. 3. For whereas Cor est terminus â—â—nium actionum ad intrà the heart is the term of all actions tending inward no action can be performed aright unless the heart be suitably affected with it So that to the due and effectual hearing of the Lords voice there is required a soft pliable and tender heart and humble meek and yielding spirit such as that was of Josiah 2 Kings 22.18 19. The Lord may well suppose that his people will not hearken unto him but give a deaf ear to his command to walk in his statutes to keep his Commandements and do them which is the precept here to be heard and obeyed ver 3. If we shall consider the Lords experience of mans perverse reasonings touching the grace and mercy of God the delay of his judgements against impenitent sinners hope of impunity delight in the pleasures of sin the great gain hoped for by continuance in sin and a thousand such whereby the man frustrates Gods counsel and hardens his own heart against the Commandement of God to his own destruction Hence it followes that the Lord hath his speaking power and his voice and that he puts forth his voice and would have it heard and obeyed by his people This is necessary as Plato himself could say because the will of God cannot be known unto men unless God by his Oracle reveal it Hence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the voice we know the thoughts and will which otherwise are hidden in the soul This minde and will God reveals either immediately by his own in-speaking or by means of those who are his Truchmen and Interpreters which comes all to one purpose For the inward in-speaking is Gods Oracle and they who speak ought to speak as the Oracles of God 1 Pet. 4.11 And in this sense it is true he who heareth you heareth me The Lord leaves it to the power will and choise of his people whether they will hearken or not whether they will obey or not obey So the holy Ghost saith Hebr. 3. To day if ye will
chance which we may understand to be from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord as well as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is contingere to happen And so we may render the words A certain Priest Cum Deo or secundum Deum by divine Providence came down that way c. Hence it followes that the most high God so disposeth and ordereth the whole Series of inferiour and second causes how vaâ—ious and different yea how opposit yea how contrary soever their activity operation and working is that what seems unto men the most fortuitous and casual event the same is foreseen directed and governed by his providence as the Lot Prov. 16.33 Hence also it appears that the most high God having in himself eminently and vertually the whole causality and operative powers of all necessary and contingent causes and the whole disposing and ordering their effects and events he may most reasonably and justly require of his people an immediate constant and continual dependence upon himself in their whole conversation so that their whole life ought to be lived in him who is their life Deut. 30.20 All their motions moved on him who is their centre Hebr. 1.3 All their works wrought in him John 3.21 Yea it is his great love goodness and mercy that he requires of his people that they walk with him with intire and perfect heart So that so far is Fortune from having any power or deity that it is to be reckoned among the Non-entia And if there be degrees of non-entity Fortune is to be placed in the very lowest because it s born of privation and imagined out of the ignorance of causes For if we knew the causes it would easily appear that Fortune is as I said before a meer Idol which is nothing in the world Wisely therefore saith the Satyrist Nullum numen abest si sit prudentia sed te Nos facimus Fortuna deum caeloque locamus There wants no God where Prudence doth reside But we poor Fools have Fortune deifi'd Having disown'd the false god let us own and honour the true God in his just providence meeting men in their own way Which is the fourth and last doctrine in this Text. 4. If we walk with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by chance and at all adventures he also will walk with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and at all adventures But how can God be said to walk at all adventures with those who so walk with him I must remember you that these two are opposed Purpose and Chance or Fortune When therefore the Lord does not purposely and out of intention walk with men he may be said to do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were by chance As for example The Lord gave his ancient people the Jewes the former and the later rain in their seasons if they performed the condition of the Covenant For this he promiseth to them who walk with him in the way of his Commandements Levit. 26.3 4. These seasonable raines he gave on purpose and out of good intention unto these who were obedient but to the disobedient who kept not Covenant but walked by chance with him he gave them rain also For he rains upon the evil and upon the good but upon the good Per se on purpose on the evil Per accidens even as it chanceth But it s here said I will walk with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not as we render it I will walk contrary to you in fury the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in regimine and so precedes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will walk with you in furore occursus in the fury of opposition so Arias Montanus Or rather in the fury of chance or fortune Fortunâ reflante or adversâ fortunâ with ill fortune Pardon the expression But why should I crave pardon It s that phrase which the Spirit of God condescends to use The reason of this unfortunate and cross dealing of God with his people is evident from his peoples fortuitous accidental and crosse dealing with their God The terms and conditions of the covenant broken on the peoples part by uneven and casual walking with their God require like walking of God with them or at least disoblige him from his favourable and constant walking with them and in them Levit. 26.12 God is a most just Retaliator Sequitur scelestos ultor à tergo Deus God followes wicked men going on in their wickedness It belongs to the Judge of all the world reducere in ordinem to reduce and to bring into the order of Justice all those who walk inordinately with their God Whence it followeth 1. That Gods threatnings are conditional as well as his promises If ye walk at all adventures with me then will I walk at all adventures with you 2. The Lord takes notice of his peoples thoughts intentions purposes wayes workes their outward and inward walking life and conversation and accordingly he deals with them 3. God how ever good and the chief good yet is he just also yea severe in punishing unjust and wicked men according to that of a Father Deus est primariò bonus acque ex indole naturae at secundariò ex accidente severus idem est ex populi peccato God is primarily good out of the inclination of his nature but secondarily and accidentally he is severe by reason of his peoples sin Hereby are they justly reproved who walk with God negligently and casually as if all things came to pass by chance and fortune though hereby I do not justifie those who impute all things to a fatal necessity We read Acts 17.18 that the Epicureans and Stoicks encountred Paul And indeed who ever with purpose of heart cleave to the Lord and walk with him in his way as S. Paul did they shall be encountred with Epicureans and Stoicks Such Epicurean spirits I fear are among us who are without God and divine providence in the world Ephes 2.12 And what then rules the world but uncertain chance or nature determined to one way of working Tully in the place before named atributes unto Fortune these effects among inanimate creatures Procellas tempestates naufragia ruinas incendia storms tempests shipwracks ruins scaresires Among the Beasts Ictûs morsûs impetûs strokes bitings violence c. Among men Interitus exercituum destruction of Armies c. And to what else do many at this day refer even prodigious storms and tempests Are they not commonly ascribed to the elements to the ordinary course of nature or to chance and fortune And because men look no higher the most high God sometimes makes himself known in the world by some extraordinary and prodigious effects and so we may understand his threatnings in the text that if his people walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by chance with him as if all sell out by chance or otherwise without owning him for the cause of them I will walk with you saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
to 1 Cor. 16.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all your things be done in charity What ever the true house of Jacob doth that Hobab the love of God and man must be the doer of it otherwise they are not Israel indeed And therefore the Prophet Micha speaks of a false Israelites who devise iniquity and work evil upon their beds when the morning is light they practice it because it is in the power of their hand And they covet fields and take them by violence and houses and take them away So they oppress or defraud a man and his house even a man and his heritage Whereupon the Lord threatens an heavie judgement against Israel falsely so called Micha 2.1.6 and then adds an Epiphonema O thou that art named the house of Jacob is the Spirit of the Lord shortned Are these his doings Is the Lords hand shortned that he cannot save you from doing these things Esay 59.1 Are these his doings whose spirit ye pretend Are these things done in charity And these are the Assistants of Moses and Aaron in the numbering visiting and mustering the Armies of Israel Whence it s strongly intimated what manner of people the souldiers of Jesus Christ ought to be even such as Moses and Aaron and their Assistants were or such as their well-boding names imply and hold them forth to have been For since similitude and likeness is one main ground of love how could these choose or approve of such for the Lords Souldiers who were not in some good measure like vnto themselves Yea what wise and devout Souldier will not endeavour by such ensignes of true valour to render himself approveable It is part of the fatherly advise which S. Paul now a Veteran and an old Souldier gives to his son Timothy endure thou hardness as a good Souldier of Jesus Christ No man that warreth intangleth himself in the affairs of this life that he may please him who hath chosen him to be a souldier 2 Tim. 2.3 4. The business of Moses Aaron and their assistants was numbering mustering the Israelites The people of Israel were thrice mustered 1. In the first year after their eating the Paskal Lamb their coming out of Egypt when they were to pay every one half a Shekel for the Ransom of his soul Exod. 30.11 12. which figured our Redemption by Christ For we are not redeemed with corruptible things as silver and gold from our vain conversation received by tradition from our Fathers but by the pretious blood of Christ as of a Lamb without blemish and without spot And every one is to pay his half shekel whereby some understand Faith which yet is of no value without holiness of life and the Redemption is from the vain conversation And therefore the Apostle speaking of our Redemption through Christ exhorts us to be holy as God is holy 1 Pet. 1.15 because it is written Be ye holy for I am holy ver 16. This holiness is in part at the first when men are newly come out of Egypt as an half shekel being the holiness of obedient children ver 14. and not purified according to the purification of the Sanctuary 2 Chron. 29.18 19 20. Howbeit having kept the Passover by faith and by faith and hope passed thorow the red Sea Hebr. 11.28 29. they continue sincere in the good will figured by the unleavened bread 1 Cor. 5.8 until a greater power come that they may cleanse themselves from all filthinesse of flesh and spirit and perfect holiness in the fear of God 2 Cor. 7.1 That filthiness of flesh and that of the spirit are the two sorts of enemies against which the Israel of God is to be numbred mustered set in rank and file And the mustering in this Chapter is against the former enemies 1 Pet. 2.11 And that which we read Chap. 26. is against the later Of both the Apostle speaks Ephes 6.12 When these enemies are subdued we take possession of the eternal inheritance And therefore being mustered the third time unto these saith the Lord shall the land be divided for an inheritance Numb 26.53 According to which in that excellent hymn called Te Deum laudamus prayer is made for the Church in these words Make them to be numbred with thy Saints in glory everlasting Wherein some have thought numerari to be numbred should be read munerari to be rewarded But according to the sense given both will amount unto the same things O ye true Israelites ye who are of the Church Militant ye Males of masculine valour and prowess ye yong men who overcome the wicked one 1 John 2.13 14. Ye are the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Choise yong men chosen men of Gods Israel such as are so often mentioned in the Old and New Testament strong and able to wage the spiritual warfare fight the good fight of faith Adde unto or in your faith vertue 2 Pet. 1.5 O ye Veterans ye old souldiers of Jesus Christ who have known him from the beginning There is no limitation no stint of time for continuance in your service from twenty years old and upward or above how much above is not defined Your old age is no diminution to your strength and courage Remember what Caleb saith to Jehoshuah Chap. 14.10 11. I am this day fourscore and five years old As yet I am as strong this day as I was in the day that Moses sent me as my strength was then even so is my strength now for war to go out and to come in Caleb hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canis as being one of the Lords Dogs Psal 68.23 figuring out good will to his Lord and his righteousness as ye may read in that good old book under a new title the Treasure of the soul to the shame of those who jeer that excellent book of Tobit because mention is there made of his Dog These men know not the mysteries of God by which character the ungodly are described Wisd 2.22 Such Calebs are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secundum Cor according to the heart of God These wait upon the Lord and renew their strength Esay 40.31 as trees of righteousness Esay 61.3 for as the dayes of a tree are the dayes of Gods people Esay 65.22 which bring forth more fruit in their age Let us do so brave souldiers Let us fight the good fight of faith let us be faithful unto the death of all and every sin and the Lord of hosts will give us the Crown of life as he hath given it unto that old souldier S. Paul I have fought a good fight saith he I have finished my course I have kept the faith henceforth there is laid up for me a Crown of righteousness which the Lord the righteous Judge shall give me at that day and not to me only but to them also who love his appearing 2 Tim. 4.7 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O ye brave and valiant souldiers quit
like which our Translators render only by as Haggai 1.1 and often elsewhere Thus he hath in all ages raised up his Priests and Prophets without the authority yea against the authority of men Amos 3.8 Acts 4.20 2 Pet. 1.21 For certainly it is unreasonable and most presumptuous to confine the Spirit of God unto certain Theses Articles confessions and opinions of mens making which yet seems so much the more daring and indeed provoking of the only wise God in that they cannot say that their dictates proceed from an infallible spirit yet would they limit and bound the infallible Spirit of the God of truth by their presumptuous humane spirit which as they themselves confess is fallible and subject unto errour This where-ever it appears it s the spirit of Antichrist according to which the Scribes and Pharisees boldly examined our Lord himself By what authority doest thou these things and who gave thee this authority And as they dealt with our Lord himself so likewise with his Apostles as it is evident in their Acts often And after the same manner the wisdom of the flesh hath alwayes advanced it self over the wisdom of God So true is that which our Lord tells us If they have persecuted me they will also persecute you if they have kept any saying they will keep yours also Which yet seems the more strange that the same men who have heretofore judged it most unjust so to have their hands bound their mouthes stopt that they might not exercise their gifts their own complaint and phrase the same men or of the same spirit are the most zealous persecutors of others and that upon the very same grounds whereby they justifie the least warrantable proceedings of those heretofore in authority which formerly they most condemned pudet haec pudeatve opprobria vobis Et dici potuisse non potuisse refelli Be we exhorted who ever are made Priests unto God that we become like unto the great high Priest who fills our hand and makes us Priests unto his Father He is styled by the Apostle a merciful and faithful high Priest Hebr. 2.17 As for Mercy it is 1. The common Character of all who feat God Psal 112.4 2. It is his command whose Priests we are Zach. 7.9 3. He gives example in himself Luke 6.36 and 15.20 Exod. 20.6 4. As this mercy is not without example so not without reward Prov. 14.21 He who hath mercy on the poor Prov. 14. Ver. 21. happy is he Or rather O the blessedness of him who hath mercy on the poor Blessed are the merciful for they shall obtain mercy 5. It is more acceptable unto the Lord then Sacrifie Matth. 9.12 and 12.27 It s the primary will of God whereas the other is the secondary less principal and good only in order to the first 2. As the great high Priest is merciful unto men so is he faithful unto God in things belonging unto God The Father hath given all things into his hand John 3.35 And he was faithful unto him who appointed him Hebr. 3.2 which was necessary in regard of the covenant between the Father and the Son Psalm 40.6 7 8. which the Apostle applies Hebr. 10.5 9. And as the great high Priest was faithful so ought we to be in things belonging to God in our Priests office We have many kindes of Oblations to offer unto our God which the great high Priest hath put into our hand Every Priest must have somewhat to offer And I fear we have many of us too much to offer Have we offered up our free-will offering Rom. 12.1 Our trespass-offering Psal 51. Our daily whole burnt offering Psal 44.22 The Wiseman tels us of many Oblations Ecclus 35.1 c. These are the most acceptable Sacrifices when the Priest offers not alienam carnem at suam mactat voluntatem not the flesh of beasts but his own will For the inward offerings are most pleasing unto our God who is a spirit when we mortifie kill and crucifie our corrupt affections and lusts which are contrary to the law and will of God So that he who keeps the Law offers Sacrifices enough saith the Wise man Ecclus 35. Such are all acts conformable to the will of God all acts of obedience to the law of God which the high Priest hath put into our hand and power and enabled us to do Rom. 8.3 Phil. 4.13 It is the saying of an holy Father Verum sacrificium est omne bonum opus quod agitur ut sanctâ societate Deo inhaereamus c. A true Sacrifice is every good work which is performed that with holy fellowship we may cleave unto God And doubtless it is the will of God and which was at first intended by him that such a Priesthood should be the common office of all his faithful and obedient people And therefore upon condition of obedience the Lord makes promise to all Israel that they shall be unto him a kingdom of Priests Exod. 19.6 And this promise no doubt had been fulfilled had they continued in their obedience But when they fell by idolatry Exod. 32. upon occasion hereof God made choise of the Tribe of Levi who according to their name clave intirely to the Lord when all the other Tribes revolted Yea and upon the disobedience of Levi the Lord saith he will have no pleasure in them nor will receive an offering at their hand Mal. 1.10 but that his Name shall be great among the Gentiles ver 11. And Chap. 2. Because the Priests corrupted the covenant of Levi and they made the people stumble at the law which hath been and is the great sin of the present Priesthood therefore hath the Lord rendred them contemptible and base before all the people where their crime is again repeated ver 8 9. Hence also it is that the Lord threatneth that he will cut off the name of the Chemarim with the Priests Zeph. 1.4 Therefore the promise of the Priesthood is enlarged even to all the penitent believers and obedient ones and is said to be fulfilled 1 Pet. 2.9 Revel 1.6 O that the same Priests office were fulfilled by us into whose hand and power the Lord puts such spiritual sacrifices as shall be accepted of God through Jesus Christ the great high Priest By him therefore let us offer up the sacrifice of praise to God continually that is Hebr. 13. Ver. 15 16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit of lips confessing to his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But forget not doing good and communicating for with such sacrifices God is well pleased SERMON IX MYSTAGOGUS The Dispenser of Divine Mysteries Numbers 4. ver 19 20. When they approach unto the most holy things Aaron and his sons shall go in and appoint them every one to his service and to his burden But they shall not go in to see when the holy things are covered lest they dye THese words contain part of the Cohathites service which is positively and negatively set
Seal the Law among my Disciples whom he brings brings up under the pedagogy of the Law which is God the Fathers Law Psal 40.8 Herewith he corrects us and instructs us Psal 94.12 Hereby he makes us partakers of his holiness hereby he reveals Christ unto us Gal. 3. For the Law is the Schoolmaster unto Christ who is the holy of holyes the holiness of holinesses Dan. 9.24 And he is our other Teacher our Master even Christ And what does our Master Christ teach us 1. Self-denial and 2. Taking up the Cross daily Luke 9.23 1. There are abridgements of three selfs in man since the fall one whereby he agrees with the beast and lives according to the principles of bruitish man Another whereby he becomes one with the old Serpent called the Devil and Satan who deceives all the world with false principles of corrupt reason Revel 12. A third whereby man stands conformable unto God and the heavenly man 1 Cor. 15. And this is the man and all the man Ecces 12. ver 13. Eccles 12.13 Fear God and keep his Commandements for this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the man what ever else is in man contrary unto this it s either the beast or the Devil 2. His second precept is taking up the Cross even the Christian patience which S. John cals the patience of Jesus Christ Revel 1.9 The yoke of Christ Matth. 11. the narrow way of mortification Walk in this way bear his yoke his Cross his patience and follow him through his death in humility meekness faith and obedience But how shall I obey unless I know Hast thou not been instructed out of the Fathers law Thou art not its impossible thou shouldst be without all knowledge Obey therefore what thou knowest To him who hath not yet denyed the brutish life the Scripture saith be sober Let not your heart be overcharged with surfeting and drunkenness and the cares of this life Luke 21.34 Obey that which the very beast obeyes Neglect not the meanest precept Whatsoever he bids you do that do Fill the water-tots with water if thou hold that he will turn it into wine To him that hath shall more be given Depart from all known iniquity Believe every Precept every Commandement Adde to that faith vertue prowess and courage and then followes knowledge 2 Pet. 1. Such self-denyers such Cross-bearers who persevere in so doing are the true Disciples of Christ whom they follow into his death and by conformity unto his death he destroyes he swallowes up the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Esay 25.7 he devoures in all such Esay 25. ver 7. the vail vailed and the covering covered And swallowes up death in victory And thus we understand Simons speech touchiing our Saviour Luke 12. ver 32. Luke 2.32 Where he cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lumen ad revelationem Gentium so Hierom turns those words and so they sound in the Syriac interpreter A light for the revealing uncovering taking the vailes from off the nations whereby Christ who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brightness or off-shining of his Fathers glory Hebr. 1. ver 3. he is also the glory or great light so glory signifies 1 Cor. 15.40 41. and elsewhere of his people Israel And blessed be God the Father of lights and the Father of our Lord Jesus Christ that he hath revealed the brightness of his glory whereby the thick darkness and black vails begin to be discovered and taken off all nations and the scales of false notions and mis-understandings begin to fall from the eyes of men But let us come to the third and last particular 3. They shall not go-in to see when the holiness or holy things are covered lest they die As if it were a speech like that Genesis 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ne fortè lest ye die But the text is word for word according to the Hebrew They shall not go in to see when the holyness or holy things are covered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and die which words import what would be the issue and event of the Kobathites bold intrusion and curiosity if they should go in and see them Psal 143. ver 7. So they render Psal 143.7 Hide not thy face from me lest I be like to them or as in the margent For I am become like to them that go down into the pit The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I am like and both may be a good paraphrase Yet the Chald Par. in both places followes the Hebrew so doth the LXX and Hierom and Pagnin This menace and threatning was really fulfilled upon the Beth-shemites 1 Sam. 6.19 This comes to pass by the pride and curious searching of the earthly man of which the Apostle speaks Col. 1.18 They intrude into the things which they have not seen vainly puffed up by their fleshly minde And therefore Hierom turns the words Alii nullâ curiositate videant quae sunt in Sanctuario let others with no curiosity see the things which are in the Sanctuary This proceeds also from the vast disproportion between the most holy God his holiness of holinesses and the natural man much more the sinful man Would we see the most holy God and his holiness of holinesses Nor he nor they can be seen by other then they who are like him That 's the main end of the true religion to be like unto our God But wherein even in holiness and righteousness We cannot otherwise see the most holy God and his holiness in our selves as the eye cannot see the Sun unless it be soliformis in some sort like the Sun and have its image in it God is light and life and such is the mystery of God And therefore to the seeing of God and the things of God there is required the light and life of God In thy light shall we see light The mystery of Christ the new man the holiness of holinesses cannot be known but by a renewed minde a minde renewed in knowledge according to the image of him that created him Col. 3.10 which the genuine Disciples of Christ have 1 Cor. 2.16 No man can otherwise judge of spiritual things unless he be spiritually minded Our God is most pure and holy and therefore only the pure in heart can see God For whereas holiness is separatio ab aliquo applicatio ad aliquid the first part of it is separation from all uncleanness of flesh and spirit Which done the second takes place applies us and dedicates us unto God Thus when the sinful life is deaded and mortified we then see our God For no man can see God and live his own sinful life Exod. 33. There is a death necessarily preceding the sight of the most holy God his most holy things This that is precious death of the Saints in Gods sight Psal 116.15 This is that death wherein the righteous hath hope Prov. 14.32 And his hope is crowned with
For si bonus est insons contrarias malus est sons Auson So that Sons is an evil man from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebellious against God and man Or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 odious hateful to God and man and to himself also If we consider the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred here to be guilty which from its affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports an horror and abominatiou as from blasting and as it were a lovely and desolate estate such as needs must the guilty mans be who is broken off from the society with God and man So that to be so guilty to be in fear and horrour after committing some of all the sins of man to trespass a trespass against the Lord to be so guilty its a duty an obligation that lies upon the sinner as in the day of expiations the people are commanded to afflict their souls Levit. 16.29 under penalty of being cut off Levit. 23.29 And such a duty it is as the Lord expects Hos 5.15 I will go and return to my place until they acknowledge their offence Hos 5. Ve 15. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until they be guilty Dones deficiant as Pagnin turns the word until they fail faint and quail in their courage till fear and horrour overtake them and so the words following sound Until they be guilty and seek my face in their affliction or strait 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto them they will seek me early Such a desolate state sin committed against God and man the sinner through mercy is disposed unto Lam. 3.28 29 30. He sits alone and keeps silence because he hath born the yoke upon him He putteth his mouth in the dust if so be there may be hope He giveth his cheek to him that smiteth him he is filled with reproach Such an abased condition the Lord requires toward repentance remission of sin and expiation of it 2 Chron. 7.14 It my people upon whom my Name is called shall humble themselves and pray and seek my face and turn from their evil wayes then will I hear from heaven c. If we consider this well what it is to be guilty and how it follows upon sin committed against God and man we cannot but wonder at an impudent and daring generation who have on their souls an heavie load of guilt yet beat it lightly at least with pretence of much innocency Spem vultu simulat premit alâ—o corde dolorem Confident in face but full sad in heart Nil conscire sibi nullâ pallescere culpâ Own 's no guilt to himself appall'd at no fault Yea with great boldness they intrude into the Congregation of Saints as if they were of their communion The Lord himself seems to marvel at the peoples impudence Jer. 7.8 9 10. Jer. 7. ver 8 9 10. Behold ye trust in lying words that cannot profit Will ye steal murder and commit adultery and swear falsly and come and stand before me in this house which is called by my Name and say we are delivered to do all those abominations as if they should say we come into the Temple to thank God for the success of our sins or to pray for help to do them or we are free'd or redeem'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to commit these abominations And truly its wonderful that the just God shewes not some notable example upon such hypocrites He hath so done as appears by what the Wiseman speaks Ecclus 1.29 30. Be not an hypocrite in the sight of men and take good heed to what thou speakest Exalt not thy self lest thou fall and bring dishonour upon thy soul and so God discover thy secrets and cast thee down in the midst of the Congregation because thou camest not in truth to the fear of the Lord but thy heart is full of deceit Hence it followes that the man hath in himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Judicatory a Tribunal where he judges or may judge himself 1 Cor. 11. Judge your selves c. accuse or condemn himself Rom. 2. According to which a man is said to be worsted in his cause 1 Cor. 6.7 This is utterly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 6. ver 7. a fault among you that ye go to law one with another it is a worsting as when a man does causa cadere lose his suit According to which a man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-judged and condemned Tit. 3.11 according to which a man being self-judged self-worsted self-condemned he is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-tormentor yea too often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-executioner Take notice hence how partial men are unto themselves they will not own their own guilt Achan took Josh 7. And Micha took Judg. 17.2 Neither of them stole And the Civil Law calls stoln goods Res amotae things put out of their place The figures Euphemismus and Charientismus whereby graceful names are put upon dishonest and soul actions are of notable uss in these evil dayes Which may discover the egregious folly of many vain men who go about to silence the clamour of their guilty conscience with a noyse of Musitians Alas to what purpose are the Minstrels when the Damsel is dead Matth. 9.23 Or who put themselves into merry company of some Buffoons who may jeast away their sorrow Or else they get them among their associates and carnal friends perhaps as deep in guilt as themselves and there they hope to drive away their guilt with a Club or play it away at Cards or Dice Or else they get into the countrey and hope to run away from their pursuing guilt But evil hunts the wicked man to overthrow him Psal 140.11 haeret lateri lethalis arundo Alas These and such shifts as these are but like the skinning over of a festred wound It will break out again And when men have used all their arts and policies to hide themselves from their guilt their sin will at length finde them out Mystice We read Verse 5. that the Lord spake unto Moses This form of words so often iterated are not vainly to be neglected like Homers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor to be understood onely according to the dulness and incapableness of the hearer but according to the Majesty of him who so speaks For the Lord Jesus tels us that God is a Spirit John 4.24 And the Apostle The Lord is a Spirit 2 Cor. 3.17 And therefore what he speaks must be spiritually understood Yea it is not only spiritual but even Spirit it self The Lord Jesus John 6. when he had in mystical words delivered at large the secret of his body and blood some who were fleshly minded said How can this man give us his flesh to eat My words saith our Lord are spirit and they are life And whereas the words before us are a part of the Moral Law and belong to the eighth Commandement Thou shalt
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne Gen. 42.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 injustice Jer. 51.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawlesness Ezek. 16.21 So Vatablus and the Tigurin Bible Reddet culpam suam he shall restore his fault If therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so signifie as it doth how shall the sinful man make any restitution satisfaction or recompense for his sin a man may run into debt but how he shall discharge it how he shall pay his debt there 's the question Facilis descensus Averni sed revocare gradum superasque ascendere ad auras hic labor hoc opus est we may abase our selves even to Hell Esay 57.9 But how shall we arise Hos 13. ver 9. Corruption O Israel is thine own but thy help is in me And what is the condition of one is the same of all For all have sinned and fallen short of the glory of God Rom. 3.23 And who can satisfie one of a thousand What then shall the trespasser the sinner the unjust person do garly how shall he pay his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his trespass The Text answereth this question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall restore the trespass in his Head And 1. What is the Head And 2. How shall the poor indebted man pay or restore his trespass in his Head Surely the Head is Christ Ephes 1.22 He is Head over all especially to his Church Ephes 5.23 Col. 1.18 Yea yet more especially the Head of every man is Christ 1 Cor. 11.3 to rule and govern the man This is the ransom which God findes upon the mans acknowledgement of his sins Job 33.23 24. whom the Lord sets forth a ransom for all to be testified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their several seasons 1 Tim. 2.1 Of this debt and discharge of it the Apostle speaks Rom. 3.23 That we may the better underdand this great work of the Lord Jesus our Head and only Mediator and how he makes reconciliation for the sins of the people Hebr. 2.17 I beseech you consider it in this order The Lord Jesus makes reconciliation 1. Passively and exemplarily 2. Actively 1. Passively by his inward and outward suffering his dolours and agonies of his soul the buffetings the scourgings the contradictions of sinners against himself yea the suffering of death it self 2. Actively and that two wayes 1. Purgatively by incorporating and imbodying or fleshing us with his flesh For so Believers are members of his body of his flesh and of his bones Ephes 5. And arming us with a lowly meek obedient watchful wise and long-suffering minde and spirit and spirituall blood whereby we are enabled against carnal and fleshly pollutions as also against spiritual defilements 2. Meritoriously by taking away the guilt of these sins whereof we have repented and which we have left Gal. 3.13 Christ hath redeemed us from the curse of the law being made a curse for us 2. The debtor must adde over and above the fifth part I shall not here trouble you or my self with what one of the ancient Greek Fathers descants upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here read in the LXX but his mystical sense is good Quinque munerus frequenter imò pene semper pro quinque sensibus accipitur saith he The number five often yea almost alwayes is taken for the Five Senses These five senses may be restored in holy actions so as if we have abused them in worldly businesses and imployed them in those things which are not according to the will of God we may now restore them in holy religious actions and adde over and above five others which are the senses of the inward man according to which being become pure in heart we see God Mat. 5. And having ears to hear we may hear what our Master Christ teacheth That we may receive that sweet savour whereof the Apostle saith we are a sweet savour of Christ unto God 2 Corinthians 2. And that we may taste and see that the Lord is gratious that our hands may handle the word of life 1 John 1. Accordingly the Apostle prayes that our love may abound yet more and more in knowledge and all judgement Phil. 1. ver 9. Phil. 1.9 The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in acknowledgement and in every sense Unto all these one must be added saith he Vt ad unum Deum haec cuncta referamus that we refer all these to the one and onely God So he Or by the fifth we may understand what ever is above that which is elementary visible and of this lower world all whatever is holy just good wise patient meek loving gracious honourable excellent This and infinitely more then all this is to be attributed unto him against whom we have sinned To him be Glory Majesty and Dominion for evermore All the dayes that he separateth himself unto the Lord he shall come at no dead body He shall not make himself unclean for his father or for his mother for his brother or for his sister when they die because the consecration of his God is upon his head These words contain a part of the Nazarites Rule which wholly consisted in abstinence 1. From all what ever the Vine brought forth as wine and also from strong drink 2. From polling or shaving his head 3. From what ever was unclean as from touching or coming at a dead body so that he might not go to any funeral What Not of his Father or Mother or Brother or Sister No He shall not be unclean for any of them when they die So that the third part of the Nazarites rule is in the words before us and the reason of it Which words generally contain these divine Axioms 1. All the dayes that the Nazarite separates himself unto the Lord he shall not come at a dead body 2. He shall not make himself unclean for his Father or for his Mother for his Brother or for his Sister when they die 3. This he must not do because the consecration of his God is upon his head In the first of these are vertually contained these propositions 1. The Nazarite is separated unto the Lord. 2. The Nazarite must not come at a dead body 3. All the dayes that the Nazarite separates himself unto the Lord he must not come at a dead body 1. The Nazarite is separated unto the Lord. And 1. Who was a Nazarite And 2. What is it to be separated unto the Lord 1. The Lord in the former words gives us a description of a Nazarite A man or woman who marvellously separates him or himself to vow a vow of a Nazarite to separate themselves unto the Lord. These Nazarites were either perpetual as Samson Judges 13.7 And Samuel 1 Sam. 1.11 Or for a certain time as Paul and others with him Acts 18.18 This vow although according to the ceremony it required abstinence from certain things as hath been shewen yet in the realty and substance of it it imported a dedication and
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
of Antony the Monk that when he was assaulted by the Devil he made use of those two first verses of Psalm 68. parallel to Numb 10.35 And there is no doubt but soveraign use may be made of this Scripture upon every assault and temptation of the evil one When this is enlarged to men of contrary mindes to us whether Jewes Turks or Christians by profession too often men out of self-love partially endear themselves or fansie themselves to be endeared unto Christ as his friends and out of private hatred conceive others whom they hate to be the enemies of God and Christ when its possible to be quite otherwise Yet hence arise debates contentions enmities and most wars among pretending Christians Meantime its little understood and less regarded that the carnal minde is an enemy against God that the friendship of this world is an enemy against God Gods enemies are out fleshly lusts which fight against our souls c. O how needful is it to pray unto the Lord that he would arise up in us and scatter these which are his and our truest enemies and that they who hate him and us may flee from his wrathful face It is the Lords works as to scatter his enemies even all out carnal lusts and the spiritualities of wickedness so likewise is it his work to cause to return gather and unite all his scattered friends his ten thousands thousands of Israel to one another and to himself to return himself unto the ten thousands thousands of Israel That is the second object of Moses his prayer For so largely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used may signifie And thus the latter part of Moses's prayer may be two wayes understood 1. Return O Lord the ten thousand thousands of Israel to one another and to thy self 2. By a Supplement Return O Lord unto the ten thousands thousands of Israel The senses are both good our Translators take notice only of the latter The former work is the causing all Israel to return one to other and to himself The later is the Lords return unto his Israel so returned and gathered one to other and to himself These are two great acts of Gods grace and favour toward his people The former the Lord accomplisheth by Eliah the Tisbite that is the Turner who causeth to return according to what the Prophet saith of him That he shall turn the heart of the fathers to the children and the heart of the children to the fathers Mal. 4.6 This may occasion a long but no impertinent discourse Our Lord Matth. 17.11 12. distinguisheth a twofold coming of Eliah the Tisbite One Eliah saith he is already come the other shall come These two comings of Eliah answer to the two comings of Christ 1. In the flesh 2. In the Spirit So that before each coming of our Lord we read an express promise of his fore-runner Mal. 3.1 and 4.5 Eliah in his first coming was coursly entertaind by Herod Herodias and Salome Matth. 14. That Elias the Tisbite is yet to come is much opposed by many who endeavour to confound our Lords words as that they were to be understood of one Elias and one coming of that Elias Against this I oppose the very context our Lord saith Matth. 17.11 Elias cometh or shall come and shall restore all things But Ver. 12. he saith I say unto you that Elias is already come How can these be understood otherwise then either of a twofold Elias or at least of a two-fold coming of one Elias If further proof of this be needful both Jewes and Christians understand the fourth of Malachy ver 6. of Elia's second coming in the end of the world Thus the Jewes say of Elias that he must appear to Israel in their bannishment to bring them again into their own land And therefore when they administer circumcision they set an empty chair for Elias wherein some say he sits invisibly And as the Jewes testifie this so the Fathers also of the Greek and Latin Church understand our Saviour to speak of the second coming of Christ and the coming of Elias before him Thus S. Cyril Chrysostom Theodoret Euthymius Tertullian Hilary Anselm Hugo Lyra Tho. Aquinas c. And reason there is both in regard of Gods promise by Mal. 4.6 and our Lords prediction Matth. 17.11 12. and a kinde of necessity in regard of Christ and they who are Christs 1. In regard of Christ for if Christ coming in the flesh must have a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a forerunner much more must Christ in the spirit have his forerunner 2. In regard of those who are Christs for if that handful of men in Judea needed an Elias how much more all the ten Tribes Ecclus 48.10 Yea how much yet more all other kingdomes nations and peoples all the ten thousands thousands of Israel Since Moses prayes that the Lord would return reduce and restore the ten thousands thousands of Israel it appears that Israel for the present is in an averse and evil state of which Moses praies for a change unto a good condition The averse and evil state of Israel from which Moses prayes for a change to be made supposeth a former good condition wherein Israel had been and from which they had been depraved and corrupted So that the office of Elias the Tisbite comprehends three things whereof two supposed the third expressed the first supposed is That all things with Israel have been in a good state 2. That all things with Israel have been depraved and corrupted 3. It is prayed that Elias would reduce and restore all things from their averse and evil estate to their first good condition All which are contained in that full word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in our Lords speech Matth. 17.11 Elias shall come and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall restore or return all things unto their first good estate 1. All things have bin in a good estate with Israel Such their Creator made them Genesis 1.31 Ecclus 39.16 So saith Solomon of Adam That God made him upright Eccles 7.29 This rectitude and uprightness in man 1. in regard of God is a due conformity unto his will in a pure and holy worship and service 2. In regard of our neighbour the due performance of justice and judgement 3. In regard of every mans self sobriety temperance and continency All which are comprised in those three Adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soberly righteously godlily Tit. 2.12 Are all things in this good condition in our Israel Are they so among us I believe no man I am sure no honest man will say so The Cobler would have taught his Crow to flatter Domitian and those times by saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnia bene All things are well But the Crow could not learn that lesson nor be untaught the Dorie broad dialect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnia crunt bene All things shall be well The like we may say and its all we can hope for
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
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
for whereof we have already the present substance But many men are lulled into a carnall security out of a supposed Assurance which they ground upon an empty â—aith which will deceive them in the end when it will be too late to remedy it or prevent it Hence it is that what ever their sins are yoâ— they hold fast their Assurance so that by no meanes they will depart from that And to this end all things are laid and the Scripture is made to speak to their Security so that if they believe they shall then certainly inherit the Land And is not that true that if we believe we shall be saved Mar. 16. and so inherit the land Yes no doubt But what kind of Belief is this Surely no other than the obedience of faith Obj. But is it not said Joh. 3.18 He that believeth on him is not condemned but he that believeth not is condemned already c. So ver 36. He that believeth on the Son hath the everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him Yea Hebr. 3.18.19 To whom sware he that they should not enter into his rest but to those who believed not So we see that they could not enter in because of unbelief These are Scriptures which mainly fortify mens imaginations and strengthen their Assurance This is a subtill Stratagem of Satan like a Stratagem in war wherein men can erre but once that irrecoverably To discover this we must know that these testimonies of Scripture are all misunderstood As to the first Joh. 3.18 He that believeth on him is not condemned John 3. v. 18. but he that believeth not is condemned already What other belief is this but obedience of faith This will be cleared out of the next words opposite unto these But he that believeth not c. and who that is appears by the condemnation for unbelief because men love darkness more then light because their works are evill and he that doth evill hateth the light The other two Scriptures are mis-translated to serve their turn 1. Joh. 3.36 He that believeth on the son hath the everlasting life John 3. v. 36. what faith or belief is this on the Son but the obedience of faith â— as it s clear by the context with the next words but he who believeth not the Son the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he who is disobedient to the Son he who disobeyes the Son shall not see life but the wrath of God abideth on him And as far from their purpose is the third testimony Hebr. 3. v. 18 19. Hebr. 3.18.19 To whom sware he that they should not enter into his rest but to those who believed not The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to those who were not obedient and therefore so we must understand the next words So we see they could not enter in because of unbelief that is disobedience as the former words declare The Lord foresaw and fore shewed in type how presumptuous and vainly credulous men would be in these last dayes Ezech. 33.24 Son of man saith the Lord they that inhabit those wasts of the Land of Israel speak saying Abraham was one and he inherited the Land but we are many the Land is given us for an inheritance Wherefore say unto them thus saith the Lord ye eat with the blood and lift up your eyes toward your idols and shed blood And shall yet inherit the Land Ye stand upon your sword â—e work abomination and ye defile every one his neighbours wife And shall ye possess the Land These men claimed inheritance of the holy land under Abraham even as many at this day under pretence of Abrahams faith claim the eternal inheritance But it s quite forgotten what the Lord said to like pretenders who said Abraham is our father John 8.39 Jesus saith unto them if ye were Abrahams children ye would do the works of Abraham but now ye seek to kill me a man that hath told you the truth which I have heard of God this did not Abraham Ye do the deeds of your father and ver 44. ye are of your father the Devil and the lusts of your father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have a will or lust to do Do we not read expresly 1 Cor. 6.9 10. Know ye not that the unrighteous shall not inherit the kingdom of God Herein men are wont much to deceive themselves therefore the Apostle warns us Be not deceived Neither fornicators nor idolaters nor adulterers nor effeminate nor abusers of themselves with mankinde nor thieves nor covetous nor drunkards nor revilers nor extortioners shall inherit the kingdom of God And therefore this kingdom figured by the holy land cannot be inherited unless first we drive out these inhabitants of it And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to inherit signifies also to dis-inherit and drive out as often Deut. 9. and elsewhere As for positive qualifications rendring us fit to inherit the land I shall name no other then such as offer themselves in the example of Caleb and his seed Remember what means he used to ingratiate himself with the Lord Paramount 1. He was dear to Jehoshua We read them often joyned together Jehoshua and Caleb 2. The Lord stiles him his servant 3. He had another a new spirit the spirit of faith 4. He fulfilled the Lords will after him of all which I have spoken Caleb also had his seed Iru that name imports watchfulness against the temptations of the enemy A duty which concernes us all what I say unto you I say unto all watch And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as much Be watchful and good reason S. Peter addes for your adversary the Devil as a roaring Lion goes about seeking whom he may drink up 1 Pet. 5.8 9. 1 Pet. 5.8 9. It concernes us therefore to be strong in the faith and to rowze the Lion of the Tribe of Judah Calebs Tribe and to implore his aid his watchfulness over us The Lion is so watchful that he never fully shuts his eyes The keeper of Israel neither slumbers nor sleeps A watchful Counsellour is so described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A wise Counsellour must not sleep all night The Lion also is as strong as vigilant that 's another son of Caleb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elah that is strong as an Oak So strong was Caleb Josh 14.10 11. Calebs third son was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beautiful decent and comely as Solomon reckons the Lion among the comely walkers Prov. 30.29 O that we were so qualified for the inheriting of the holy land O that we were so adjoyned unto the true Jehoshua that we were such servants of the Lord that we had that other that new spirit that spirit of faith and valour like that of Caleb that we fulfilled the Lords will after him O that we were such a seed of Caleb so watchful so
John 5. v. 39 40. As the learned Scribes could tell where Christ should be born but themselves went not forth Matth. 2. Ye search the Scriptures c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word appears by the context to be Indicative not Imperative but ye will not come unto me that is believe in me that ye might have life John 5.39 40. Signe The way lies Southward toward the perfect day Numb 14.17 Who will believe that we travail thitherward when our faces are toward the North and the dark land As for means conducing hereunto the Spies who searched the land went from the Wilderness of Zin to Rehob that is from the bushy and thorny way to largeness and latitude v. 21. That no doubt is the way through straits and difficulties We went through fire and water say such travailers and thou broughtest us to a â—arge place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place of refreshment Psal 66.12 that 's meant by Rehob here 2 Esdr 7.7 Therefore Rehob was the inheritance of the Tribe of Asher Josh 19.24.28 Judges 1.31 that is bliss and happiness as Asher signifies The afflictions and sufferings of Christ must precede our salvation by Christ 2 Cor. 1.5 6. through the narrow to the broad God shewes the worst first Cut off the right hand c. Strait is the gate and narrow is the way c. The common method of the world is quite otherwise whereby we are first assured of life salvation the holy land and then commanded to perform these hard duties afterward 2. They shall bear their iniquityes the word we turn iniquity is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is commonly here understood Metonymically as the effect put for the cause But I see no reason but hereby we may understand the iniquity it self or the guilt of it For howsoever the Lord at the intercession of Moses had remitted the everlasting punishment Num. 14.20 Yet might they be made to feel the burden of their sin according as the Lord threatens in my text And Num. 27.3 The daughters of Zelophe had though they acquit their father of the conspiracy of Korah yet they confess that he died in the wilderness and died in his own sin He bare his iniquity according to Gods sentence in the text although I deny not but that the Metonymical meaning also hath place here when they are said to bear their iniquity in that their carkasses fell in the wilderness Hebr. 3.17 3. According to the dayes wherein they searched the land even fourty dayes each day for a year they shall bear their iniquities even fourty years The reason of this seeming great excess of punishment is because sin is not to be looked at according to the time wherein it is acted but 1. According to the person offended 2. According to the holy and just law violated and the just penalty of that law 3. According to the means of grace offered whereby the sin might have been avoided 4. According to the obligation of the person offending The Lord proportions and measures out the punishments of sin according to the nature extent and degree of continuance in sin Thus he dealt with Tyre and Sidon with Sodom and Gomorrha and with his own people The most just and merciful God in his punishments usually goes less and not to the full extent of his threatnings Chronologers who have exactly counted the years of Israels punishment in the Wilderness they finde it to fall short some moneths of full fourty years And the holy people who ought to be like their God being commanded not to exceed fourty stripes for the greatest fault Deut. 25.3 They Commonly out of equity remitted at least one St. Paul among his sufferings testifies this practice of the Jewes 2 Cor. 11.24 But in bestowing of rewards the mercifull God usually exceeds his promises Esay 35. Where the Lord foretells what miracles the Son of God should work in the dayes of his flesh we read not of casting out Devills nor curing the lepers both which we read frequently done by him The Lord promised David that after he should sleep with his fathers his Son should sit upon his throne but he brought that to pass while David was yet a live and his eyes seeing it 1. Hence it appears that the sin of a day may bring on us a years punishment yea many years yea an eternity if not timely repented of and forsaken 2. The quadragesima of sin may bring a quadringentessimum yea a seculum yea a seculum seculorum of Judgement 3. Hence it followes that there is an everlasting punishment remaining for incorrigible and impenitent disobedient men This is evident from hence because the Lord remitted and pardoned this people their sin as appears Num. 14. ver 20. Yet here the Lord denounceth a punishment against the same sinners 4. It s clear therefore that when God hath forgiven sin as to the everlasting punishment He may and often doth reserve a temporall This is evident as out of the text so by Nahans transactions with David 2 Sam. 12. And the reason is because there is no sin unles timely repented of but its deadly So saith the Lord Jer. 46.28 I will chastise thee in measure and not leave thee wholly unpunished 1. By this means he works further repentance and humiliation in the party sinning 2. It renders the sinner more cautious and wary for the time to come because the rod of Gods correction is upon him 3. It declares that there is a God that judgeth the earth Psal 58.11 4. It is for example unto others that they may hear and fear and do no more wickedly 5. We learn hence that the Purgatory and temporal punishment for sin may be safely admitted in this life 6. Hence its evident that some are judged here that they may not perish with the world 1 Cor. 11. for the destruction of the flesh that the spirit may be saved in the day of the Lord. 1. This reproves their erroneous judgement who think that because God punishes men here a long time therefore he will punish them for ever 2. Those who conclude that they may sin impunè because they see no hurt come of it for the present It s impossible but that they should be punished for it either temporally or eternally 4. The Lord saith to his people in covenant with him ye shall know my breach of promise The words thus translated contain in them these two I cannot call them divine truths but false Axioms 1. The Lord breaks his covenant and promise 2. The Lord will make his people in covenant with him know his breach of promise or covenant Both which as they are most false and absurd so must this translation be which contains them both to say the best of it be most absurd and false These words are variously rendred by divers Translators The Vulg. Lat. and Pagnin turns them thus Cognoscetis ultionem meam my vengeance Munster Irritationem meam my provocation Vatablus and the
errour of Balaam for reward and perished in the gain-saying of Kore Yea these Grand-fathers of iniquity as they served the Father of lies in their own respective generations so they were in after-times as it were revived and born again yea and in our times live again There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a regeneration of them who corrupt and infect the people as they formerly did They know the peoples humour well and the people theirs and so they claw one another Jer. 5. ult Of such also the Apostle speaks 2 Tim. 3.8 9. As Jannes and Jambres withstood Moses even so these resist the truth 2 Tim. 3. v. 8 9. men of corrupt minds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrupted according to the minde of no judgement concerning the faith But they shall not proceed very much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For their madness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be manifest unto all as that of theirs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also was By which words S. Paul shewes plainly that these who in the times wherein they are said to have lived and deceived the people the same should have their times again wherein they should deceive the people again For as David Elias and others have had their times in the flesh to teach the people and instruct them in the truth of God as also their times in the spirit Thus David in spirit must serve an after-generation Ezech. 34.23 and John the Baptist is Elias as he who came in the spirit of Elias Luke 1.17 So on the contrary Cain and Balaam and Korah and Dathan and Abiram and Jannes and Jambres have had their times in the flesh and must have their times in the Spirit also to serve him who deceives the nations And there is good reason for this circle and resolution 1. Satan is a lyar from the beginning and a great Apostate and he is the same he ever has been heretofore as subtil as malitious as operative and active according to the power permitted unto him read 2 Thess 2.8 9. Revel 13.11 12 13. 2. False Prophets and schismatical Teachers acted by this lying spirit flatter the people whom they call blessed Esay 3. v. 12. and so cause them tolerre and swallowed up the way of their narrow paths and seduce them into the broad way Thus the conspirators tell Moses and Aaron that all the congregation was holy and the Lord was among them Numb 16. v. 3. And the people is as easily brought into a good opinion of themselves as they are prone to revolt 3. God himself hereby tryes the people Deut. 13.3 and punisheth their leaders by putting a lying spirit in their mouthes 2 Thess 2. v. 10 11. 1 Kings 22 23. And the people because they received not the love of the truth that they may be saved even for that cause God sends them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the efficacy or operative power of errour that they should believe a lie c. 2 Thess 2.10 11. And this the Lord doth that the truth in these last times might answer to the types of the former For so Cain was a patern and father to all Apostates from God their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their guide and leader who made a broad way for all his followers to walk in For so ye read of the way of Cain Jude v. 11. And Balaam the oldness corrupter and devourer of the people as his name signifies he hath his followers even those who bring the people into bondage who devour them who take of them 2 Cor. 11.20 And Korah Dathan and Abiram have those of their issue who plead antiquity old customes of the Church and ancient Fathers to patronize and father their schisms heresies and errours But as the impiety of Korah was most notorious who withdrawing himself and betaking himself apart by his lewd example and seditious counsel won upon the Princes and the people so was the piety of the sons of Korah most notable with whom nor authority of the Princes nor example of the multitude nor the most endeering relation nor honour nor dignity nor seeming obligation of gratitude toward their parents could prevail so far as to make them sin against their God Nor was this piety toward their Father in heaven lost or unrequited For when their father upon earth with his name and family according to his earthly desires and designes was swallowed up of the earth their heavenly Father gave them a lasting name a name of renown which stands upon record in holy Scripture in eleven Psalms most of them consolatory bearing in their titles The sons of Korah for Samuel the Prophet and Heman the singer were of Korah's posterity 1 Chron. 6.33 A memorable example and powerful encouragement unto thee O thou Israel of God to call no man Father upon earth since one is our Father in heaven of whom the whole family in heaven and earth is named Ephes 3.15 Patrizate Be ye followers of God as his dear children depart from the tents of your wicked parents and touch nothing of theirs lest ye be consumed in all their sins Numb 16.26 Come out from among them and be ye separate saith the Lord and touch no unclean thing and I will receive you and will be a Father unto you and ye shall be my sons and daughters saith the Lord Almighty 2 Cor. 6.17 18. And behold the Rod of Aaron for the house of Levi was budded Numb 17. v. 8. and brought forth buds and bloomed blossoms and yielded Almonds The Lord in these words determins the difference between the Rebels of the Tribes of Levi and Reuben and the faithful and obedient of the house of Aaron Herein I except against the translation of three words 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they turnd a Rod. Which although in the latitude of the word it may so signifie yet in this place of Scripture the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot conveniently be so rendred but rather a staff such as the Princes of the people in their several Tribes were wont to carry as an Ensigne of their place and authority Numb 21.18 Which yet was not proper to the Princes of Israel but common also to the Governours of other nations as to the Moabites Jer. 48.17 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bear a Staff is put among the characters of a Magistrate saith Theophrastus So Homer speaks of a Magistrates staff Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now again the Grecian Judges bear it the staff in their hands as also they who have received lawes from Jupiter And the ancient custom of this nation is well known that the Lord Chamberlains and other great Officers of the kingdom have been wont to carry white staves the Ensignes and tokens of their high places of authority Beside the use of the Rod is for correction 1 Cor. 4.21 shall I come to you with a Rod or with the spirit of meekness But the staff is for supportation
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
Lord will not permit Israel to meddle with Edom the earthly man so far us to hurt him Deut. 2.4 5. For no man hath hated his own flesh but nourisheth it and cherisheth it even as also the Lord the Church Ephes 5.29 Yet Edom fears that Israel will hurt him as the Lord foretold Deut. 2.4 And therefore Edom saith Thou shalt not pass thorow me or into me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 20.18 The earthly man fears to be restrained of his liberty by the word of God Hereof Israel secures the earthly man v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantum non verbum only the word shall not be that is I will not trouble thee with the word And hard expression you l say but it s as hard what the Translators give if read without their supplements But fear is suspicious And therefore Edom will not trust Israel but comes forth to meet Israel with much people the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in populo gravi in or with an an heavie people Edom the earthly man is an heavie burden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard to be born Such are the ceremonies proper to the earthly man Matth. 23.4 Whereof S. Peter saith it is a yoke that neither their fathers nor they were able to bear He speaks of Circumcision Acts 15.10 For they who are circumcised are debtors to do the whole law Gal. 〈◊〉 But droop not despair not O Israel but proceed in thy journey toward the heavenly Canaan the true Jehoshua the true Jesus who is thy Leader he invites thee Come unto me all ye who labour and are heavie laden and I will give you rest all ye who are weary of the burden of the earthly man Edom and much more weary of the burden of sinful earthly man when Esau dwels in Seir that is the Devil Gen. 36.8 for so the Devils are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 17.7 Come unto me faith Jesus and I will refresh you taking off your burden by mortifying and killing the man of sin and correcting and chastising the earthly man and raising up the heavenly man in you who after God is created in righteousness and holiness of truth Mat. 11. v. 29 30. Take my yoke even the cross and patience upon you and learn of me that I am meek and lowly in heart and ye shall finde rest unto your souls For my yoke the cross and patience is sweet or good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Vulg. Lat. jugum meum suave and so the Syriac and my burden the burden of my law and doctrine is light unto those who by the Spirit of life are freed from the law of sin and death Rom. 8.2 Thus having born the image of the earthy we shall bear also the image of the heavenly Would God that were come to pass unto every one of our souls The people spake against God Numb 21. ver 5.6 and against Moses c. Our soul say they loatheth this light bread And the Lord sent fiery Serpents among the people It is the common fault of young travailers toward the holy land that when out of obedience to the voice of God they have left the flesh-pots of Egypt the delights and pleasures of sin they presently look for some refreshing some joy some consolation when contrary to their hopes they come into a desolate and disconsolate howling wilderness a for lorn estate which they complain of Numb 20.5 and call it an evil place The words are emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 20. v. 5. there 's an emphasis upon every word this this evil this place this very evil place And yet if all were quiet and they had no further trouble this estate were the more tolerable But now they meete with strong opposition from Arad the Canaanite 1. who makes war upon them who lead a way some of them captives Such is Arad the wild Ass the untamed and wild nature yet unsubdued in us which inclines or declines and bends us unto the earth and earthly things that 's the true Canaanite these figured out the motions of sin working in our members and warring against the law of our mind and bringing us into Captivitie to the law of sin Rom. 7.23 And who is there of us who has not had his time have not some of us yet our time of wildness and untamedness when we are ingaged in the like journey towards the holy Land For Ishmael the wild Ass among men Gen. 16. or the wilde Ass-man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is born before Isaac yea and he who is born after the flesh will persecute him who is born after the spirit and so it is now saith the Apostle Gal. 4.29 And there is no helpe for this untill Ishmael the wild Ass be cast out of dores ver 30. Arad also signifies a Dragon even that red Dragon called the Devill and Satan who like Arad here takes men captive at his 〈◊〉 ◠Tim. 2.26 And who is there among us who may not complain that more or lesse he hath been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possessed in a sort and obedient unto him who worketh in the sons of disobedience Ephes 2.2 Who is there of us but is or hath been like that Demoniac who had his dwelling in the Toombs Mar. 5.2.3.4 who hath not sometime lived in dead workes What is now to be done for the taming of this wild Ass but to bring him unto Jesus Matth. 21.2 What is to be done for the freeing our selves from the captivity of Arad but to binde our selves with vowes and promises unto our God that if he will give Arad or whatever force of Arad holds us captive into our hands we will Anathematize and render it accursed which is the proper meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 21. v. 2 3. which Ours turn more generally to destroy When Israel hath atchived this noble exployt Edom the earthly man which must not be destroyed Deut. 2.5 may yet yea must be circumvented the earthly man of flesh and blood must be limited and the Israel of God must set bounds of moderation about him Num. 21.4 This is a long work and hard to be done Numb 21. v. 4. and therefore it s said that the soul of the people was much discouraged word for word The soule of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was shortned or straitned And why should so choyse a motaphore be waived and cast into the margent and a worse put in the Text the Transsators themselves turn the same word so Mich. 2.7 Is the spirit of the Lord straitened Besides there is good reason from the contrary passions of the soul whereof some contract and shorten it as fear and grief and the compounds of them whence Anxietas and Angustia and the like names of straitned and shortned affections Others dilate and enlarge the soule as love and joy whence Latitia joy saith Aquinas is quasi latitia largness And the Apostle
〈◊〉 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
fierce or savage For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the goodness of a thing consists not in the largeness and greatness of it but the greatness rather in the goodness of it How equal how just how reasonable a duty is it that we submit our selves unto this Scepter of Christ yet who owns his dominion who slights not his authority What else do we more or less all of us when we neglect his known commands the Edicts and Decrees of the greatest King I say unto you saith the only Potentate whosoever is angry with his brother shall be in danger of the judgement yet who regards the power of this Kings anger so far as to curb and check his own I say unto you swear not at all yet who if himself swears not hears not daily oathes and curses and blasphemies even against the King of Heaven and Earth yet is silent Judge not that ye be not judged saith he yet who judgeth not his brother Be not drunk with wine wherein is excess Look not upon a woman to lust after her Yet maugre all these Edicts from the only Potentate we dare do or leave undone what he either commands us or forbids How wast thou not afraid to stretch forth thine hand to destroy the Lords Anointed The Lawes of all Nations have made it treason and punished with death any plot or designe against the person of the Prince Yet our thoughts words and deeds our tongue and our doings have been against the great King we have unregarded his commands and so troden him under our feet we have pretended his Soveraignty and put a Reed in his hand instead of a Scepter Matth. 27. as if he were of such a flexible disposition as to let us do what we list Yea we have crucified the Lord of glory would we dare thus to transgress did we stand in awe of this King did we believe were we indeed perswaded that he hath a Scepter O beloved let us not weary the patience of our Lord Jesus Christ The time is coming yea now is when he shewes himself to be a King yea a King highly provoked as they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be much incensed is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importing the wrath of a King and since we will not submit unto his golden Scepter his Scepter of grace and clemency and patience which he hath long extended and held forth unto us we shall feel the weight of his Iron Scepter his Rod of Iron wherewith he rules the Nations and will break in pieces false and pretending Christians heathenish men one upon another The work which he hath been long doing in this falsely called Christian world and according to his threatnings by fire and by his sword he is pleading with all flesh Though O foolish men O daring generation we fear it not because we our selves yet feel it not Must not that prophesy have its fullfilling as well in the letter as in the spirit Revel 6.15.16 That the Kings of the earth and the great men and rich men and the chief Captaines c. shall hide themselves from the face of him that sitteth on the throne and from the wrath of the Lamb. Laesa patientia fit furor when the patience and long suffering of the Lamb is overcharged it s turned to fury His Golden Scepter of grace lenity patience and long suffering to our salvation 2 Pet. 3.15 Being despised he then takes to himself his Iron Rod of Severity Wrath and Fury and makes use of it to the destruction of all disobedient men O let us humble our selves under his mighty hand Let us turn from those sins which provoke his indignation and wrath Let us become his subjects indeed and be like our King righteous holy humble meek patient and long suffering c. Such even such is he Regis ad exemplum totus componitur orbis A Kings example hath a powerfull influence upon his people Nor can his vertues and graces be otherwise discernd in the world then by the graces and vertues relucent from him in his people For what is it for us to prayse the equity righteousness and holyness of his scepter unless our lives praise his holyness righteousness and equity What is it for us to commend his equity while we our selves are subject to iniquity What is it for us to talk of his moderation unless our moderation also be known to all men Phil. 4.5 When we so walk as he walked as it is the duty of us all 1 Joh. 2.6 When we are like unto him we shall then invite him to come and take up his residence and dominion in us For truth and he that is true returns to him that practise it Ecclus 27.9 Thus David hoped to win him to himself Psal 101. I will sing of mercy and judgment O Lord I unto thee will I sing I will behave my self wisely in a perfect way O when wilt thou come unto me I will walk in my house with a perfect heart c. And so Christ himself promiseth Joh. 14.21 He that hath my commandements and keepeth them he it is that loveth me And he that loveth me shall be loved of my father and I will love him and manifest my self unto him Yea vers 23. He saith of his father and himself we will come and make our abode with him Even so come Lord Jesus So let they kingdom come and thy will be done For thine is the kingdom and the power and the glory for ever and ever Amen! He went after the man of Israel into the Tent Numb 25. v. 8. and thrust both of them thorow the man of Israel and the woman thorow her belly Although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie Tabernaculum or Tentorium a Tent as it s here turnd yet if so it s for such an use or abuse rather as is here specified in the text And therefore to avoid the doubtful signification of the general word Tent or Tabernacle as Pagnin and Cajetan turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabernaculum and because that portable house wherein more chaste people dwelt in the wilderness yea wherein the most holy God dwelt and walked with his people 2 Sam. 7.6 is called by the same name and by the same name mentioned v 6. it were to be wished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Englished by a word more proper Accordingly although Tyndal and three other ancient English translations have the same word yet Coverdale and another turn the word Whorehouse as also doth Luther Piscator and the Low Dutch also Vatablus Tremellius Diodati and Castellio following herein Hierom and the Chald. Paraph. Nec certè dissimulandum idem vocabulum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sortitum esse Mox eodem commate sequitur Phinees ambos ipsos virum Israelis mulierem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in locis genitalibus ita Hieronymus transfixit adde quod habent Graeci quoque interpretes 〈◊〉 〈◊〉
4.14 How long wilt thou cause thy vain thoughts to lodge in thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thine inward part Jer. 4. v. 14. or thine heart as the LXX sometime turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O thou Israel of God! Thou chaste Spouse of Christ The false Prophets the Balaams who devour the people have given wicked counsel unto the Midianites false judgements against thee 2 Cor. 11. v. 3. Numb 31.16 to corrupt thy chaste thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from that simplicity that which is toward Christ 2 Cor. 11.3 Wherefore straiten or distress the Midianites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast divine authority Numb 25. v. 17. even Gods command so to do Numb 25.17 From this whorish woman even the vain thoughts was the beginning of sin and by her we all die Give not passage to the water nor to the wicked woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldness of going abroad Ecclus 25. v. 26. If she go not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to thine hand or power cut her off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plar à carnibus from thy flesh and give her a Bill of divorce and let her go More specially this concerns you O ye Priests It is not unknown to you how Phineas the son of Eleazer that is as the names import Confidence of face in or from Gods help obtained the covenant of peace and of the everlasting Priesthood to wit by slaying Cozbi the tie or lying nature of sin and Zimri or that disposition that rejoyceth therein Numb 25.6 7. Psal 106.30 31 c. It is the exhortation which Dr. Thomas Drayton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of blessed memory and my reverend and worthy good friend directed in a learned and pious Sermon of his at Wilts on 2 Cor. 7.1 to the Ministers of that County March 1. 1656. the Sermon is in print and entituled The Proviso or Condition of the promises For which his good counsell therein contained viz. to cleanse our selves from all filthyness of flesh and spirit and to perfect holyness in the fear of God he was long persecuted by ignorant Zelotes alleaging that he and another a friend of his had filled that County with the Doctrin of Perfection Which is such another crime as that which was laid against the Apostles Act. 5.28 That they had filled Jerusalem with their Doctrin and what was their doctrin but the doctrin of a perfect life Such as Moses and the Prophets Such as Christ their and our Master and his Apostles taught them and us if we will learn it May it not rather be laid as a true crime against his accusers that they and such as they fill that County and the whole Nation with the Doctrin of imperfection and all wickedness which will directly and by good consequence follow from it Besides how unhandsom and unproper is it for those whose calling requires of them that they stirre up men to endeavour after the perfect life that they may stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect and compleat in all the will of God Col. 4.12 Col. 4. v. 12. How unseemely is it for them to plead for Baalim their Lording and ruling lusts which they call their weaknesses frailties and imperfections If these must remain why then is it written that the Deliverer shall come out of Sion and shall turn away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impieties or ungodlynesses from Jacob and that he shall take away their sinnes Rom. 11. v. 26. Rom. 11.26 Yea for what end did Christ give his gifts unto men viz. His Apostles Prophets Evangelists pastors teachers was it not for the perfecting of the Saints for the work of the ministry for the edifying of the body of Christ until we all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meet or come into the unity of the faith and the acknowledgement of the Son of God unto a perfect man Ephes 4. v. 12 13. unto the measure of the stature or age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the fulness of Christ Ephes 4.12 13. Surely therefore these men cannot more evidently declare that they are none of Gods gifts unto men then when by their doctrine of unbelief they take away all hope of the perfect life For since hope is the foundation of all pious endeavours if the hope of perfection be taken away who will endeavour after it and how can these men be Gods gifts for the perfecting of the Saints when they take away the hope of being perfect let such pretend themselves the gifts of God unto men they are no doubt such as S. Paul calls false Apostles and deceitful workers 2 Cor. 11.13 Yea is it not crime enough to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slow bellies idle lazy drones to do no good toward this great work of God unless they be also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil beasts operative in mischief like Wasps and Hornets vexing and stinging such as are industrious and abounding in the work of the Lord such as warn every man and teach every man in all wisdom that they may present every man perfect in Christ Jesus Unto which this good man laboured striving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his Christs operative power working in him Col. 1. v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in power or vigour And is it not a shame to be like the Gardiners Dog according to the Italian Proverb which will eat no herbs himself yet envies those who would Let such Pharisalcal hypocrites know that the Lord denounceth a woe against them Matth. 23. v. 13. who shut up the kingdom of heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against or rather before men and neither go in themselves neither suffer them who are entring to go in But the zeal to my friend whom the good God hath rescued out of the hands of evil men whose mercies are cruelty God grant that his blood be not laid to their charge my love and zeal to him hath transported me into a large digression yet such as is not unpertinent unto our present purpose Much love much zeal there is among the divided judgments But the love and zeal of every severall opinion is wholly carried toward its own respective party And what our Lord foretold of these last times is found to be most true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because iniquity is multiplied the love of many shall wax cold Matth. 24. v. 12. The manifold iniquity hath now coold the love and zeal of every severall sect and party toward many so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be understood objective objectively so that there is no common love and zeal towards all men but every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sings to himself and pleaseth himself Every Zimri every divided party cut off from others so Zimri signifies as also to sing loves and is zealous toward his Midianitish woman the thoughts of the divided opinions and judgments every Zimri's love and zeal is toward his Cozbi his lie which
as he who is greater then all and indeed our true Master yet was minister of all so should he who is the greatest among his brethren be as their minister Whence we may reason convictively that if our Lord supposed some of his Apostles and Disciples greater or greatest of their brethren then surely he supposeth they are not equal 2. Hence also appears the spiritual excellency of the eighth day which is the true Lords day when the Lord God omnipotent reigneth and his Kingdom is come unto us in righteousness peace and joy in the holy Ghost For so we shall finde that in this number these are comprehended The number eight is a full number and called by the Pythagoreans the number of justice and righteousness because as it is compounded so it is also resolved into numbers Paritèr pares equal parts and particles of those parts Whence Georgius Venetus observes That they who were saved from the flood were Eight which according to the number of Justice implyes that all who shall be saved must be just men righteous men Yea that Noah for this reason is said to be a just man in his generation Gen. 6.9 Yea he himself is said to be the eighth Preacher of righteousness 2 Pet. 2.5 which is true without that absurd suppliment of person as I have heretofore shewen 2. In this mystical number also of eight the peace is represented when by Circumcision performed on the eighth day Gen. 17. the body of sin in the flesh which lusted against the Spirit Gal. 5.17 is put off Col. 2.11 and we now worship God in the spirit Phil. 3.3 when all jarring dis-harmony all differences between our God and us are silenced and taken away by Christs mediation as the binding cord and we hear nothing but the most harmonical diapason Wherein two things are considerable 1. A Return to the same Tone from whence we departed 2. Though it be not altogether of the same Key yet great agreement great peace there is an union identity and sameness The only difference between them is The one is lower the other is higher These are discernable even to every ear though the learned Musitian can best judge of these things But what is this to us When man thus imitates his God thus returns unto him then as the first day of the Feast of Tabernacles is holy so is the eighth and last also Levit. 23.35 36. When as it was in the beginning so it is now When the one extreme is God the other Man most like unto God and both make a most harmonical and peaceable Diapason There 's but one minde in both 1 Cor. 2.16 One heart in both David according to Gods heart In both one will Gods will done in earth as it is done in heaven O most perfect peace 3. From this righteousness and peace cannot but Echo and resound answerable joy joy in the holy Ghost How can it be otherwise For when the Lord hath circumcised the heart Deut. 30.6 with the circumcision of the spirit on the eighth day the day of the spirit of love and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath cleansed and purged it round about according to the LXX and taken away the foolishness of it so the Chald. Paraph. expresseth it so that the man now loves the Lord his God with all his heart and with all his soul when now the mans love is fixed upon what is most lovely even the Christ of God in his Tabernacle the desire of all nations Hag. 2.7 When the man delights in what is most lovely most desireable and most delightful then the desire coming is a tree of life Prov. 13.12 Such joy must then be in great measure proportionable to him in whom we rejoyce and so in a sort unmeasurable and infinite such is the joy in the spiritual feast of Tabernacles when the Lord takes up his Tabernacle with us and dwels with us and we with him Revel 21.3 Such as when Nehemiah even the consolation of the Lord the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Comforter as his name imports keeps the feast of Tabernacles it must needs be joy great joy exceeding great joy Nehem. 8.17 As we may reason from what S. Peter writes to the believers in Christ Whom having not seen ye love in whom though now ye see him not yet believing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye rejoyce 1 Pet. 1. v. 8. or leap and dance with joy unspeakable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorificata glorified joy Such is that which ariseth not from the knowledge of Christ according to the flesh for though we have known Christ according to the flesh yet now we know him so no more for we walk by faith and not by sight by faith in the might and power of God according to which our Lord saith Blessed are they who having not seen yet are believing Joh. 20. v. 29. John 20.29 Who can duely esteem this faith and love but he who can experimentally say My Beloved is mine and I am his Cant. 2.16 The excellency of the holy assembly and restraint on the eighth day may justly reprove both the assemblies and restraints of known wicked men and of seeming holy ones for there are of both sorts The Prophet tells us of an assembly of treacherous men Jer. 9.2 The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as restrained themselves from what was good Jer. 9. v. 2. 8. and were in the bond of iniquity He describes them verse 3. They cause their tongue their bow to shoot a lie and have not strengthened themselves for truth in the earth For they proceed from evil to evil and have not known me saith the Lord. And the Prophet gives warning of such Take ye heed every one of his friend and trust ye not in any brother for every brother will not be Israel prevailing with God but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will utterly supplant will imitate Jacob in deceiving his brother and every companion will walk deceitfully They will use deceit every one against his neighbour they will not speak the truth they have taught their tongue to speak a lie They have laboured or wearied themselves to commit iniquity Whereupon the Lord tells Jeremy Thine habitation is in the midst of deceit wherefore I am melting them and I will try them saith the Lord. For what shall I do for the Daughter of my people As if the Lord should say they are indeed thus wicked an assembly of treacherous men but some good men there are among them as some gold among much dross wherefore I will melt them and try them Their tongue is an arrow shot out it speaketh deceit One speaketh peace with his neighbour with his mouth but in the midst of him or in his heart he laieth his wait These sins the Prophet found and reproved at Jerusalem and so did David before him Psal 5.5 He had found a like assembly of treacherous men like those before the confusion of tongues Gen. 11. of whom the
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
belly for the sins of the belly nor our hands for violence nor our feet for a vagrant life nor was the Spirit implanted in us ut insidiarum fraudum iniquitatum cogitatorium fieret that it should be made a study of treacheries and of frauds and of iniquities So Tertullian de spectaculis cap. 2. Sihon is called here an Amorite and elsewhere also King of the Amorites An Amorite is Locutuleius a great Prater a bitter talker So that when Sihon is said to be an Amorite and King of the Amorites we understand that evil spirit which sweeps away extirpates and roots out of us all good and wholesom words Hence Amorite has the name and sets in their places all devouring words all words that may do hurt Psal 52.4 Hence we may learn part of that hard lesson which Coelo descendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came down from heaven Know thy self If heavenly thoughts if the precious thoughts of God lodge in us Psal 139.17 without doubt Gods Spirit acts and rules us And that Spirit will prompt us to speak good and wholesom words which convey grace to the hearer For then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the Indwelling Deity the Essential word of God takes up his residence and dwelling in us But if vain sinful and wicked thoughts dwell in men they declare plainly what Spirit rules and acts in them that Sihon the Amorite and King of Heshbon and King of the Amorites reigns in them And he suggests foolish vain sinful bitter words and sets the tongue on fire from Hell James 3. I well know how men are wont to excuse themselves that their hearts are good though their words be evil so saith that wanton Epigrammatist Lasciva est nobis pagina vita proba est Our book 's lascivious but our life is good It s impossible Words are a great part of our life according to which we shall be all justified or condemned Matth. 12.37 James 3. v. 11. That argument of S. James is unanswerable Jam. 3.11 Doth a Fountain send forth at the same hole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is sweet and that which is bitter If therefore as a Fountain casts forth her waters so foul-mouth'd men cast out their wickedness Jer. 6.7 there is no question to be made but Sihon the Amorite reignes in those souls the word of Belial dwels in them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living Word of God harbours not there There is no concord between Christ and Belial that is the Devil as the Syriac there turns it Satan 2 Cor. 6.15 2. Sihon also hath his land which is the land of Gilead but since Sihon was King of the Amorites and that land in his possession it was called the land of the Amorites Gilead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Acervus testimonii an heap of testimony or witnessing which figured the multitude of the divine witnesses the Prophets of the Lord and all believers who give testimony unto the truth and power of God the cloud of witnesses Hebr. 12.1 Hence was Elijah the Tisbite 1 Kings 17.1 Elijah the Tisbite that was of Gilead When Sihon is King of the Amorites all the heap of witnesses all the Prophets testimonies are made matter of talk All that men read all they hear all they meditate all they learn by reading hearing meditation it is to talk it out again And freely and openly to speak my fears I am perswaded that Gilead is yet in the Amorites hands I much fear that what the Lord tells his Prophet is verified and fulfilled of our times may I not say also of this place Ezech. 33.30 2. The Lord gives Sihon the Amorite King of Heshbon and his land into the hand of Israel But quo jure By what right does the Lord give these into the hand and power of Israel by a manifold right For although the Lord by reason of special covenant with Abraham and his seed vouchsafed to be styled the God of Abraham Isaac and Jacob and the God of Israel yet the Lord had made a covenant also more general with Noah and his seed after the flood and consequently with all nations descending from them Gen. 9.10 11. So that not only by right of creation and preservation which is creation continued and by right of redemption from the flood whereby he redeemed them from death but also by right of covenant yea jure forisfactionis by right also of forfeiture by breach of covenant all became obnoxious and liable unto the just judgement of God so that by a manifold right he might dispose of them and theirs their persons and estates as here of Sihon and his land Mysticè 1. Observe O thou Israel of God how potent and subtil how malitious enemies thou hast even after thou hast past over the river Arnon The spiritual childe meets with some opposition the flesh lusts against the spirit this was figured by Esek Contention which Isaac first met withal But when that 's overcome greater enmity ariseth that 's Sitnah the strength of Satanical hatred Both must be subdued before Isaac comes to Rehoboth the latitude of freedom Gen. 26.20 21 22. The Ephesians had conquered the former and were now in conflict with the later to whom S. Paul saith we wrestle not with flesh and blood such as the Galatians as yet little children Gal. 4.19 had to fight withal Gal. 5.17 but against Principalities against Powers against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worldly rulers of the darkness of this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I render against the spiritualities of wickedness in heavenly things Ephes 6.12 Ephes 6. v. 12. That is saith Aquinas the very power and strength of wickedness Such enemies as David complaines of Psal 56.2 They who envie me have swallowed me up all the day Psal 56. v. 12. For many fight against me from on high so the LXX and Tremellius Prowdly or arrogantly so Piscator and Coverdale although David may be understood to direct his complaint unto God by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here so Psal 92.8 Mich. 6.6 2. Note hence O Israel how great a strength is imparted unto thee by thy God even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hyperbolical or exceeding greatness of his power to us-ward who believe Ephes 1.19 3. Hence its evident that one spirit does not act in all men for if Sihon King of Heshbon extirpate and root out the good thoughts out of the heart and implant evil thoughts in their room and the Israel of God hath a spirit of power from the God of life to destroy Sihon and root out all the evil thoughts out of the heart and implant good thoughts there surely these divided opposite contrary acts cannot proceed from one and the same spirit It s our Lords argument That Satan cannot cast out Satan but the finger and Spirit of God it is which is contrary to Satans spirit which casts
and complain that they have no grace no strength to go on in their spiritual journey the Apostle supposeth that they had strength Gal. 5. v. 7. and therefore he reproves them for not using it Ye did run well saith he who hindred you that ye should not obey the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie to hinder but caedo percutio pulso to cut to strike to beat or drive back and so by consequence impedire to hinder as Pagnin turnd it but Arias Montanus corrects it and renders it intercidit We may render it who hath stricken you or driven you back which is proper to the case of the Galatians who were driven back from the Spirit to the flesh from the grace of the Gospel to the works of the Law from their son-ship in Christ to a voluntary bondage under the elements of the world So So that they who pretend they want grace and strength and say they would go on if God would give them grace they lay the whole blame of their negligence and improficiency upon God himself whereas indeed they themselves alone are in the fault 3. But more sharply are they to be reproved who begin well but end ill The Apostle reproved this Apostasie in the Galatians Gal. 3.3 Are ye so foolish that having begun in the Spirit Gal. 3. v. 3. are ye now made perfect in the flesh or rather according to the original Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are ye so void of spiritual understanding so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies which our Translators turn foolish as I shall hereafter shew if the Lord will that having begun in the Spirit ye are now made perfect in the flesh By the flesh is to be understood the carnal commandement as that of circumcision which engageth to keep the whole Law Gal. 5.3 Hebr. 7.16 and 9.10 But we may enlarge this Reproof and extend it unto those who have begun in that spirit whereby we mortifie the deeds of the body Rom. 8.13 and go about to be perfect in the corrupt sinful flesh Such are they who having entred and made good progress in the narrow way of mortification become weary of it and return to their vomit of made holiness which they had cast up with the Dog and reject the true holy things and with the Swine they tread under their feet the precious Pearl Matthew 13.46 and return to their wallowing in the mire of sensuality 2 Pet. 2.22 So the precise ignorant and bloody zeal and the brutish sensual and voluptuous life are accurately distinguished in the vulgar Latin Matth. 7.6 Be we exhorted to begin our journey T is high time with all of us Via longa vita brevis The way is long and we have but a short life allowed us wherein to finish it But Dimidium facti qui bene caepit habet Who well begins he has done half his work It s true the beginnings of every good work are difficult and hard Haec dum incipias gravia sunt dumque ignores ubi cognôris facilia saith the Poet of a less weighty business Wherefore let us break thorow all difficulties and possess the land before us That 's the next exhortation 2. Possess The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie all manner of possession but more properly to possess heir-like that is to inherit which is the proper act of an heir 1. But how can the people of Israel possess heir-like the land of the Amorites The Land is the Lords Levit. 25. He hath spied it out for Israel Ezech. 20.6 who is the Lords first-born Exod. 4.22 Israel is my son my first-born and so the Lords Heir But 2. How can Israel be commanded to possess heir-like that land whereof he hath as yet no possession at all Israel was not yet passed over the river of Arnon which was the border of the Amorites By possessing Israel comes to possess Israel by inheriting comes to inherit The Lords command is so to be understood as he himself speaks Deut. 2. v. 31. v. 31. of this Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where again our Translators obscure the Text and render it begin to possess that thou mayest inherit his land The words sound thus Begin inherit that thou mayest inherit his land As we begin so we possess we stay not upon the finishing of the whole work before we possess So far forth as we die unto sin so far forth we live unto God As much as we put off of the old man so much of the new man we put on This is a great encouragement unto all yong travailers in Gods way so far as they have gone 't is all their own So the Lord tels Jehoshuah every place that the sole of your foot shall tread upon that have I given unto you Jos 1.3 So Israel takes possession For Abraham heir of the world was called to Gods foot Esay 41.2 and so God gave him possession And no otherwise can the children of Abraham hope to inherit the land then by walking in the steps of A. brahams faith and obedience Rom. 4.12 13. And they must fight for all they shall possess So it followes 3. Contend with him in battle The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here turnd Contend properly signifies Miscemini be ye mingled so Arias Montanus turns it and Ainsworth Medle with him Yea and our Translators so render the same word v. 5. of this Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 medle not with them how ever their mindes changed in turning the same word here To mingle is to make a medley The word also signifies to ruminate or chew the cud The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred here Battle were better turnd War For how ever the word signifie both yet war and battle differ as Bellum and Praelium bellum war imports hostility and hostile disaffection of enemies one against another although there may be truces and cessations à praelio from actual battle and fighting but the war lasts while the hostility and enmity lasts and till a peace be made or one of the parties destroyed And such was the hostility between the Greeks and Trojans the Romans and Carthaginians and such was the war between Israel and the Amalekites Exod. 17.16 and between Israel and Sihon and the Amorites here The reason of this war 1. It s Gods cause He puts the enmity between the Woman and the Serpent and their respective seeds Gen. 3. 2. Our right God hath given Sihon the Amorite King of Heshbon and his land into our hand and power 3. There is necessity of such a meanes for the recovery of our right 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 war here used is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cat or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread or what is eaten Which imports to us that war is an eater a waster a consumer and that on both sides The sword devours or eats one as well as another 1 Sam. 11.25 even
dishonoured by us but in this the Father shall be glorified that we bring forth much fruit SER. XIV and be made the disciples of Iesus Christ John 15. v. 2.8 So will he cleanse us when we thus bear his name Even so O God make clean our hearts within us and take not thine holy spirit from us Thou shalt not kill What not according to Law and justice Deut. 5. v. 17. Is the act of the Magistrate here inhibited who proceeds according to the Law of God when he adjudgeth him to die who bath shed mans blood Gen. 9.6 No act of justice is hereby forbidden but established rather But what if a private man kill another ignorantly whom he huted not before time Deut. 19.4 5. Casually comes not under this precept It s possible a man may not lie in wait to shed blood yet may God deliver a man into his hand whom though he slay yet he is excusable for the Lord hath provided Cities of refuge and propounds a case whereby he who kills another shall not be put to death Deut. 9.4 5. Yet the act of the Magistrate and of him who slayes another without laying wait for him both acts come under the word killing Which therefore is not adequate and proper to this prohibition before us Yea the taking away life from the beast for the sustenance of man is killing also but not forbidden The killing here forbidden in regard of the object is of an innocent person in respect of the act it s wilfully and felloniously committed and out of propense malice as our Lawyers speak And that is Murder as our old Translators have held forth this Commandment in these terms Thou shalt do no murder The old is better Touching this word as I remember I spake somewhat on Exod. 20. parallel unto this place before us But because in the book of Deuteronomie there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an iteration and repetition as of the Law so of divers other matters formerly spoken of in the former books I shall either wholly waive or very briefly touch upon what arguments I have spoken unto The Law is spiritual whereunto our Lord here directs us As for the outward murder of what extent it is and what punishment is due unto it humane lawes civil and municipal take cognisance of it The spiritual murder is committed 1. Against ones own soul or 2. Against ones neighbour or against ones God and his Christ There is a murder committed against ones own soul Prov. 6.32 and 29.24 Job 5.2 In these and like cases a man is felo de se a self-murderer 2. Spiritual murder is also committed against ones neighbour Matth. 5.21 22. 1 John 3.15 3. There is also a spiritual murder of the divine nature and the Lord Christ three wayes 1. In Adam when his innocent nature in us is murdered Revel 13.8 2. In the flesh upon the Cross 1 Cor. 15.3 3. In the spirit so often as his good motions in us are suppressed Hebr. 6.6 These and such as these he calls murderers For whereas every sin hath the name from the end whereat it aimes and is to be esteemed according to the will and purpose whence it proceeds as wrath envie or hatred against our neighbour may be called murder because they tend thereunto and the will and purpose of him who is angry envious or malitious is a murderous will and purpose although really and in the event they murder not their neighbour Even so the wrath envie and malice against the Lord and his Christ may be called murders although they proceed no further then the perverse will Ye go about to kill me saith our Lord John 8. So Traytors are esteemed and suffer death according to their will and purpose although they effect it not What reason is there for this There are in the heart these three notable parts 1. The Rational the 2. Concupiscible and the 3. Irascible which answers unto these three necessary Offices in a City the chief Magistrate which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rational ordering all things by reason the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the concupiscible which is the Quaestor or Treasurer who provides and layes out for what is necessary for the support of the City Now if any obstruction or hindrance happen in the execution of the Questors office then ariseth in the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the irascible which answers to the Militia and Garrison-souldiers who remove those impediments and obstructions This irascible though it be the seat of more compounded affections yet the principle here understood is wrath or anger which is not sin because implanted of God in our nature and the Psalmist really distinguisheth them and after him the Apostle Be angry and sin not Howbeit from the exorbitancy of the concupiscible the appetite inflamed toward something desirable and hindred from fruition naturally there is a boyling of the blood about the heart whence the Questor or Treasurer desires the help of the Militia the souldery for the removing of the impediment The wrath being kindled sometimes burnes excessively and beyond measure and it is a sin We shall observe this in the way of Cain as S. Jude calls it v. 11. Cain signifying possession and peculiar propriety in the flesh desiring yea ingrossing all things natural humane and divine all must serve it as Psal 73.9 According to Martin Luther what they say must be spoken from Heaven and what they speak must prevail upon Earth Whence it is that the sensual propriety challenges Gods acceptance of whatsoever it doth yea and ingrosseth it unto it self so that Gods approbation being given to the simple harmless and righteous Abel wrath and envie burns against him and all the holy Prophets from the blood of Abel to the blood of Zachariah This inordinate desire and wrathful and envious disposition is from the evil one who is called Abaddon and Apollyon Revel 9.11 a murderer from the beginning and by the Jews at this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a destroyer This we finde 1 John 3.11 12. Whence the Greek tongue retains the memory of the first murderers name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to kill Quaere Since it is murder while yet in the heart and such in Gods sight whether is any thing added by performing the outward act yea or no surely there is For proof of this let the first murder be examined Gen. 4.4 It was such in Gods sight when Cain was very wroth and his countenance fell But all that time the Lord was patient and dehorted him and reasoned with him If thou do well shalt thou not be accepted And if thou doest not well sin lieth at the dore c. All this time Cain was guilty before God and in danger of the judgement but having performed the outward act then the Lord denounced his judgement against him This will further appear from Gods different rewards of good or evil works intended and performed For since God
virtutis nihil energiae quicquam sunt habitura Quod enim à carne oritur id etiam caro est dicente Domino quod autem est à spiritu profectum id ipsum etiam spiritus est Neque locutus unquam priùs ad populum propheta quà m verbum Domini ad populum venisse memoratur Ita fiet uti qui loquimur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proque ut ipse spiritus eloqui dat eloquamur Acts 2.4 1 Pet. 4.11 At à Clero tandem sermonem ad populum convertamus O Israel take these same words to heart and let them be in thine heart and whet them sharpen them inculcate and repeat them often to thy sons These same words for want of use are become even rusty they have been laid by and out of the way as unprofitable and useless things are cast into a corner and not at all regarded 2 Kings 22.8 Hilkiah the high Priest found the book of the Law in the house of the Lord and he tels Shaphan of it as of a strange thing The book of the Law had been lost all the reign of Manasseh and Amon Cum blattis tinis it lay among the Worms and Moths and now in the time of Josiah Hilkiah findes it And truly it is even so All the time that Manasseh and Amon reigns while we forforget the Lord and are true to our own false knowledge and the lusts of our own hearts ther 's Manasseh and Amon the book of the Law is lost forgotten and quite out of minde it lies as commonly our Bibles do all the week long upon the dusty shelf till the first peal remembers us to keep the Sabbath with it But when Josiah the fire and spirit of the Lord rules that 's Josiah then Hilkiah that Divinae particula aurae that portion of the Lord in us findes the book of the Law and brings it out of the dust and rust and rubbish of forgetfulness The book of Gods Law is become like an old Statute repeald and out of date so saith the Psalmist They have made void thy law Psal 119.126 And therefore he saith its time for the Lord to work In the dayes of Josiah the fire and spirit of the Lord the law of the spirit of life that is in Christ Jesus our Lord its furbished and made bright It comes out of Sion its sharpned and made fit to pierce and cut Hebr. 4.12 these same words are sharp to prick unto the heart and as a two edged sword to cut off the known sin and the false righteousness both the outward and inward iniquity the filthiness both of flesh and spirit And blessed be the Lord there are in these dayes of Josiah in the dayes of the spirit some who are pricked to the heart with these same sharp words Acts 2.37 who have suffered unto blood striving against sin whom these same words have pierced and let-out the life-blood of sin and iniquity and lodged themselves in their hearts And these are as Noah and his family were before the deluge O Israel save thy self from the untoward generation while the preaching of Gods true righteousness lasteth The overflowing scourge certainly draweth nigh 2 Kings 23. Ye read of the reformation that Josiah had made and many no doubt had received these same words as for Josiah himself let them who say that these same words are impossibie read and be ashamed to read what effect they had in him v. 25. He turnd to the Lord with all his heart and with all his soul and with all his might according to all the law of Moses Notwithstanding maugre all that glorious reformation mark what the Scripture saith ver 26. Nevertheless the Lord turned not from the fierceness of his great wrath wherewith his anger was kindled against Judah 2 Kings 23. v. 26. because of all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrathful provocations wherewith Manasseh had wrathfully provoked him And may not we justly expect that for the sin of Manasseh for our forgetfulness of these same words the fierceness of Gods great wrath will be kindled against us also If the real reformation of Josiah could not avert the anger of the Lord shall our hypocritical and pretended reformation turn his wrath away The Lord will not cleanse him who takes his Name in vain as hath been shewen And will he convert them Amos 2. v. 4. or give them repentance who continue in their sins and in contempt of these same words The Prophet assures us from the Lord For three transgressions of Judah and for four I will not turn them or cause them to repent because they have despised the law of the Lord and not kept the Commandements but their eyes have caused them to erre after which their fathers have walked Such traditional lies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have caused our Judah to erre as that the Law is impossible to be performed yea by those who are in Christ c. Remember what the Lord saith Deut. 32.41 If I whet my glittering Sword and my hand take hold on judgement I will render vengeance to mine enemies and will reward them that hate me c. And certainly that of Psal 7.12 is most true if he turn not if the man who hath forgotten his God and these same words and returns not unto God and to his fear as the Chald. Paraphrast explaines it if he admit not these same words to be sharpned upon him the Lord will whet his Sword pierce him to the heart and cut off his iniquities he hath bent his Bow and made it ready O Israel Because the Lord saith he will do thus and thus let us timely prevent him let us prepare to meet our God O Israel Let us return unto him Let us believe in the mighty power of our God who will enable us to do all these same words Phil. 4.13 and write them in our hearts Hebr. 8.10 Let us believe the doctrine of the old holy Fathers who taught that if any one should say that God commands any thing impossible let him be accursed Let us unbelieve the traditions received from our forefathers of yesterday who taught their sons a Lesson quite contrary to these same words and let us say with that believing Father Mark 9.24 Lord I believe help mine unbelief Lord help us to unbelieve the false principles received from our late fathers Help us to believe in Christ thy power enabling us to do thy will This is the doctrine of the holy Church received from the antient holy Fathers And this doctrine hath been delivered unto this Church whose sons we are in many of her Homilies and her pious Liturgie Let us conclude with one or other of her prayers one in Prose That all our doings may be ordered by thy governance to do alwayes that which is righteous in thy sight through Jesus Christ our Lord. Let us adde one also in Meeter commanded by the authority of the Church to be used and accordingly practised in
7.14 Mat. 6.10 Wherefore be couragious O ye faithfull Israelites who march against your spiritual enemies ye have the promise of the Lord of hosts that ye shall eat up all the peoples which the Lord your God is giving to you Hearken not to the faint-hearted and unbelieving Spies who say that the people are greater and taller then ye are and that ye are as Grashoppers or rather as Locusts Num. 13. v. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your own eyes and in the peoples eyes Numb 13.33 Let them not discourage or rather melt your heart Why should that significant metaphore be obscured and lost by mis-translation whereof the Spirit of God makes use as taken either from Ice resolved into water Josh 7.5 or from Wax melted Psal 22.15 Unbelief and fear soften and melt the heart which is strengthened by belief and courage Gen. 45.26 Psal 27.13 14. Believe the faithful and valiant Spies and witnesses of God Jehoshua the Lord the Saviour and Caleb the hearty and couragious man according to the heart of God these will assure us that we are well able to overcome and eat up the peoples For so they say Numb 14.9 Fear not ye the people of the land for they are bread for us If we be thus strong in the Lord the Lord will strengthen us Psal 31.24 and the Lord Jesus will take away the sin John 1.29 and the wicked shall perish and the enemies of the Lord shall be as the pretiousness of Lambs they shall consume into smoke Psalm 37.20 For so the Altar of Christs patience consumes and eats up the Sacrifices Therefore the Altar is called Ariel that is the Lion of God Ezech. 43.16 which devours the flesh of sin which is laid upon it And thus the spiritual enemies of the Lord and his people are consumed by the fire and spirit of love burning on the Altar the patience of Jesus Christ So the Prophet prayes Consume in wrath consume and let them not be He prayes against the sinnes not the persons of his enemies for ver 11. he had prayed slay them not He prayes that the Lord would consume the iniquity that it might not be For should he pray here against the sinners that they should not be how could he pray for them in the words next following Let them know that the Lord ruleth in Jacob and to the ends of the earth And to shew that what he had said is worth our consideration he adds Selah Which imports the suppressing of our earthly thoughts and raising up our heavenly meditations like that Psal 9.16 Higgaion or medidation Selah Even so O Lord impower us by thy mortifying spirit Rom. 8.13 which may kill eat up and consume all the wicked populacy all the seven nations the deadly sins which will otherwise eat up and consume us And quicken us unto the life of thee our God through the spirit of life which is in Christ Jesus our Lord. Gods request unto his People SER. XV. OR Gods Petition of Right SERMON XV. Deuteronomie 10. ver 12 13. And now Israel what doth the Lord thy God require of thee but to fear the Lord thy God to walk in all his wayes and to love him and to serve the Lord thy God with all thy heart and with all thy soul to keep the Commandements of the Lord and his Statutes which I command thee this day for thy good SOme of these words are otherwise to be rendred as I shall shew in the particular handling of them Meantime we may know that they contain a summary comprehension These words are a summary comprehension of the peopses duty to their God inferred from the consideration of his goodness in renewing the Law continuance of the Priesthood and adding thereto the Levites Whence the words before us are deduced as a conclusion The 1. And is here collective as gathering all the promises together conclusive and illative as inferring from those promises Israels obedience and very emphatical as often elsewhere If for our better understanding of these words we take in the two following verses which depend upon the two former we shall finde that this Paragraph hath two parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Request or Desire 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Rendring of a reason for that Desire and Request In the former which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Request and Desire is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thing desired and requested and the end why it is requested and desired 1. The thing desired and requested is either the peoples holy affections or the sutable effects issuing from them Their holy affections are either the holy fear of the Lord whose effect is walking in all his wayes Or the holy and intire love of God whose effect is serving him with all the heart and with all the soul The common effect of both these holy affections is keeping Gods Commandements and Statutes 2. The End aimed at in all this is either Cujus as they call it for which the request is made that is for good or Cui for whose sake and for whose benefit this duty unto God is requested for thee 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or reason of this Request and Desire is either negative implicitly set down not that the Lord needs thee O Israel or any thing of thine For behold the Heavens and the Heavens of Heavens are the Lords thy Gods the earth also with all that therein is 2. Positive and express the affection of God toward the holy Fathers only the Lord did cleave unto thy Fathers to love them Deut. 10. v. 16. out of which he chose their children above all other people Which was the special grace of Christ toward his Church Ephes 1.3 4 5. Ye perceive by this Analyse that the Text is Oratio argumentosa a speech full of Arguments and may afford manifold Axioms of greatest regard But I have elsewhere spoken to diverse of them The divine Axiomes contained in these words are either 1. Gods Requests unto his people or 2. Gods Requesting these of them or his servant Moses Requiring of them or the ends why the Lord requests and Moses requires these of Israel Gods Requests are that 1. Israel fear the Lord their God 2. That Israel walk in all his wayes 3. That Israel love him 4. That Israel serve the Lord their God with all their heart and with all their soul 5. That Israel keep the Commandements of the Lord and his Statutes 6. The Lord requires all these of Israel 7. Moses requstes or commands all these this day 8. The Lord requests nothing more nor does Moses require any thing more of Israel but these 9. For what end doth the Lord request or Moses require these of thee O Israel but for good and to thee O Israel I intend not to treat of all these having spoken to many of them upon their Texts of Scripture Wherefore I shall waive the Press handling of what I have formerly
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
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
land even fourty dayes each day for a year shall ye bear your iniquities even fourty years And ye shall know my breach of promise Pag. 487. 11. Christ conquering and to conquer Numb 24. v. 17. There shall come a Star out of Jacob and a Scepter shall rise out of Israel and shall smite the corners of Moab and destroy all the children of Sheth Pag. 540 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or The conflict with evil thoughts Deut. 2.24 Rise ye up take your journey and pass over the River Arnon Behold I have given into thine hand Sihon the Amorite King of Heshbon and his land Begin to possess it and contend with him in battel Pag. 604. 13. Attende tibi Look to thy self Deut. 4. v. 9. Only take heed to thy self and keep thy soul diligently lest thou forget the things which thine eyes have seen and lest they depart from thy heart all the dayes of thy life but teach them thy sons and thy sons sons Pag. 631. 14. Attende tibi doctrinae Look to thy self and the doctrine Deut. 6. v. 6.7 And these words which I command thee this day shall be in thine heart and thou shalt shalt teach them diligently unto thy children Pag. 658. 15. Gods Request unto his people Or Gods petition of Right Deut. 10. v. 12 13. And now Israel what doth the Lord thy God require of thee but to fear the Lord thy God to walk in all his wayes and to love him and to serve the Lord thy God with all thy heart and with all thy soul to keep the Commandements of the Lord and his Statutes which I command thee this day for thy good 16. One and All. Or Love the fulfilling of all the Commandements Deut. 19. v. 9. If thou shalt keep all these Commandements to do them which I command thee this day to love the Lord thy God and to walk ever in his wayes then shalt thou adde c. Pag. 701. 17. The Regenerate become Degenerate Deut. 32. v. 5. They have corrupted themselves Their spot is not the spot of his children They are a perverse and crooked generation Pag. 743. 18. There is no necessity for a wise and just man to sin Eccles 7. v. 19 20. Wisdom strengtheneth the wise more then ten mighty men which are in the City For there is not a just man upon earth that doth good and sinneth not Pag. 761 19. Contrary principles mutual impediments Gal. 5. v. 17. For the flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would Pag. 774 20. Some Saints not without sin for a season 1 John 1. v. 8. If we say that we have no sin we deceive our selves and the truth is not in us Pag. 785. An Index of such Scriptures as are either purposely or more briefly and occasionally opened in this Book Genesis Chap. 1 Vers 1 2 Pag. 2 A Chap. 1 Vers 20 Pag. 3 C Chap. 1 Vers 24 Pag. 3 D Chap. 2 Vers 2 Pag. 3 E Chap. 2 Vers 16 Pag. 5 B Chap. 2 Vers 17 Pag. 6 D Chap. 2 Vers 17 Pag. 309 D Chap. 2 Vers 18 Pag. 5 A Chap. 2 Vers 18 Pag. 364 B Chap. 2 Vers 22 23 Pag. 7 C Chap. 3 Vers 14 Pag. 716 A Chap. 3 Vers 15 Pag. 9 B Chap. 3 Vers 15 Pag. 534 E Chap. 3 Vers 22 Pag. 25 D Chap. 3 Vers 22 Pag. 600 E Chap. 3 Vers 23 Pag. 26 E Chap. 4 Vers 1 Pag. 27 A Chap. 4 Vers 3 Pag. 29 B Chap. 4 Vers 7 Pag. 31 B Chap. 4 Vers 10 Pag. 40 A Chap. 4 Vers 17 Pag. 40 C Chap. 4 Vers 20 21 22 Pag. 42 D Chap. 4 Vers 26 Pag. 43 C Chap. 5 Vers 3 Pag. 44 A Chap. 5 Vers 22 Pag. 46 B Chap. 5 Vers 29 Pag. 52 E Chap. 6 Vers 7 Pag. 54 C Chap. 6 Vers 9 Pag. 570 D Chap. 8 Vers 21 Pag. 56 D Chap. 9 Vers 1 Pag. 94 A Chap. 9 Vers 4 Pag. 747 D Chap. 9 Vers 26 27 Pag. 62 B Chap. 9 Vers 26 27 Pag. 111 B Chap. 9 Vers 26 27 Pag. 580 A Chap. 10 Vers 8 11 12 Pag. 131 A Chap. 11 Vers 2 Pag. 89 C Chap. 11 Vers 4 Pag. 317 C Chap. 12 Vers 1 Pag. 133 A Chap. 12 Vers 1 Pag. 418 A Chap. 12 Vers 5 Pag. 47 E Chap. 12 Vers 8 Pag. 134 A Chap. 14 Vers 14 Pag. 47 E Chap. 14 Vers 18 Pag. 89 B Chap. 15 Vers 1 Pag. 136 A Chap. 15 Vers 2 4 Pag. 149 C Chap. 15 Vers 5 6 Pag. 135 B Chap. 16 Vers 1 12 Pag. 103 C Chap. 16 Vers 12 Pag. 528 C Chap. 16 Vers 2 Pag. 155 A Chap. 17 Vers 1 Pag. 690 D Chap. 17 Vers 5 Pag. 243 E Chap. 17 Vers 13 Pag. 213 E Chap. 17 Vers 16 Pag. 155 D Chap. 21 Vers 25 Pag. 461 E Chap. 22 Vers 15 Pag. 157 C Chap. 22 Vers 18 Pag. 156 C Chap. 24 Vers 2 3 Pag. 183 D Chap. 24 Vers 44 Pag. 161 B Chap. 24 Vers 57 58 Pag. 126 B Chap. 25 Vers 22 Pag. 103 D Chap. 25 Vers 23 Pag. 546 B Chap. 25 Vers 26 Pag. 779 C Chap. 25 Vers 27 Pag. 169 A Chap. 25 Vers 30 Pag. 532 D Chap. 26 Vers 5 Pag. 243 E Chap. 26 Vers 19 22 Pag. 116 E Chap. 26 Vers 20 21 22 Pag. 615 E Chap. 27 Vers 34 38 39 Pag. 170 B Chap. 28 Vers 3 Pag. 171 D Chap. 28 Vers 19 Pag. 172 B Chap. 30 Vers 8 Pag. 757 D Chap. 30 Vers 11 Pag. 337 A Chap. 32 Vers 28 Pag. 543 B Chap. 33 Vers 9 Pag. 173 B Chap. 33 Vers 11 Pag. 174 A Chap. 34 Vers 2 Pag. 554 E Chap. 35 Vers 2 3 Pag. 174 D Chap. 36 Vers 6 Pag. 175 C Chap. 36 Vers 8 Pag. 527 A Chap. 36 Vers 36 Pag. 187 A Chap. 37 Vers 33 Pag. 381 A Chap. 37 Vers 35 Pag. 176 A Chap. 38 Vers 18 Pag. 176 D Chap. 39 Vers 4 Pag. 177 C Chap. 40 Vers 10 Pag. 512 C Chap. 41 Vers 13 Pag. 296 C Chap. 41 Vers 46 Pag. 431 D Chap. 46 Vers 26 Pag. 183 B Chap. 47 Vers 10 Pag. 514 D Chap. 48 Vers 22 Pag. 96 B Chap. 49 Vers 10 Pag. 192 E Chap. 49 Vers 26 Pag. 179 B Exodus Chap. 1 Vers 3 Pag. 183 B Chap. 1 Vers 12 Pag. 184 D Chap. 2 Vers 10 Pag. 185 D Chap. 2 Vers 11 Pag. 187 B Chap. 3 Vers 14 Pag. 188 E Chap. 4 Vers 1 Pag. 191 A Chap. 4 Vers 13 Pag. 192 D Chap. 4 Vers 16 Pag. 194 B Chap. 5 Vers 2 3 Pag. 195 B Chap. 5 Vers 9 Pag. 196 B Chap. 6 Vers 2 Pag. 189 C Chap. 8 Vers 22 Pag. 196 D Chap. 8 Vers 23 Pag. 199 C Chap. 8 Vers 25 Pag. 538 E Chap. 9 Vers 28 30 Pag. 200 C Chap. 12 Vers 9 Pag. 203 D Chap. 12 Vers 11 Pag. 217 C Chap. 12 Vers 37 Pag.
that the Righteousness of the Law is fulfilled in no man It is a glorious testimony that the Scripture gives to Josiah that he turn'd to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses 2 Kings 23.25 I can hardly be perswaded that he brake the Law daily in thought word and deed no though he lived in the time of the Law The Apostle professeth himself to be one in whom the end which God the Father and Son aimed at is obtained where he saith I am able to do all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through Christ who inwardly enables me Phil. 4.13 And I hope there are some such in the world Whether now this and other such doctrine do not immediately tend to make the people sin let any indifferent man judge For whereas they are taught that no man is able no not by any grace received in this life perfectly to keep the Commandements of God but doth daily break them in thought word and deed who will go about to do that which as he is taught no man can do nor is it possible to be done Surely if the Teachers and people lived exactly according to this and some other like doctrine they would be the very worst Christians in the world whereas truly I think there are of both very vertuous and good men and of the Teachers many very learned also and that in the truth which is according to godliness Tit. 1.1 which is the best kinde of learning But I doubt not to say that nither that life nor learning proceeds from their opinions but as Tully writes of some Philosophers whose principles were corrupt naturae bonitate vincuntur they are better then their principles Now I beseech my Brethren who are Teachers of the people impartially to consider what befel ten of the twelve Spies who taught the same doctrine and the people who were perswaded by them that their enemies were too strong for them that they were not able to overcome them and so to enter into the holy Land Which is the sum of Numbers 13. and 14. where verse 11. the Lord complains of the people that they believed him not How long saith he will it be yer they believe me for all the signes that I have shewed among them He had promised them the holy Land and he had evidenced by many signes and wonders that he was able to effectuat what he promised yet they believed not For whereas there is in Faith a Duplex formale objecti verum potens our faith looks at two things in God whom we believe His Truth and His Power Rom. 4.20 21. And if the testimony concerning these be of things practicable things to be done or left undone belief is a confidence 1. in Gods Truth that what he saith is firm and sure 2. And in Gods power who commands forbids promiseth or threatneth that God is able to do and enable the believer to do what he commands and to shun what he forbids able to fulfil what he promiseth and what he threatneth c. Now whereas neither the ten Spies nor the people believed the Lords truth and power the Lord sware that they should not enter into his rest and accordingly the ten Spies died Numb 14.36 37. and the carkases of the people fell in the Wilderness David applies this story spiritually to the men of his age Psal 95. And the Apostle Hebr. 3.7 19. to the Christian Church Where verse 18. to whom sware he that they should not enter into his rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to them who obeyed not which ours turn who believed not so we see they could not enter in because of unbelief which unbelief is the same with disobedience as appears by comparing with it the former verse The Spirit of God leaves this consideration upon our spirits We know the Lord promised to them a good land and to us the Land of uprightness Psalm 143.10 He promised them to be with them to the subduing of the inhabitants of the land Exod. 34.10 and had given good proof of this and a ground to believe this by destruction of the Egyptians Nor is there any believer who hath made any progress in the faith but he hath had some experience of what God hath promised that the Lord will not leave us nor forsake us Hebr. 13.5 Whence he may gather-in upon our good God and believe that he will finish his work as David reasoned 1 Sam. 17.32 37. And S. Paul touching the Philipians Phil. 1.6 and himself 2 Tim. 4.18 I was delivered from the mouth of the Lion and the Lord will deliver me from every evil work and will preserve me unto his everlasting kingdom That people believed not the Lord notwithstanding their knowledge of his power that he was able to subdue their enemies nor do many of the spiritual Spies or Teachers themselves believe Whereupon neither that people nor many of ours can enter into Gods eternal rest because of unbelief O my Brethren doth not this come to pass by reason of this doctrine of unbelief and impossibility of obeying the law and will of God And how great then must our sin be if we positively and directly teach this doctrine We may esteem the hainousness of the sin by the offering enjoyned for the expiation of it which is greater then any private mans ver 28. yea greater then that prescribed to be offered by the Ruler ver 22. Yea no less then that which was commanded to be offered for and by the whole congregation ve 13. Consider I beseech you the many miseries and calamities which have befallen thousands both of Teachers and people in these late years and the Teachers signally their ejections and want of livelyhood being disabled from teaching the people I meddle not with reason of State But when Isee so heavy a judgement befal one profession of men and the most of them I say not all for I know some better minded I fear ingaged in the same doctrine of impossibility and unbelief as I have had it confessed by many of them I cannot but apply what the Lord hath threatned the Priests The Priests lips should keep knowledge and men should seek the Law at his mouth for he is the Messenger of the Lord of Hosts But Corruptio optimi est pessima But ye are departed out of the way ye have caused many to stumble take offence or fall in the Law ye have corrupted the covenant of Levi saith the Lord of hosts Therefore have I also made you contemptible and base before all the people according as ye have not kept my wayes but have been partial in the Law Mal. 2.7 8 9. And shall we think that these who suffer these miseries are the only men who have caused the people to sin by their false doctrine and scandalous life Let them who think so read Luke 13.1 9. and with sadness consider that Parable which
strong so walking worthy of the Lord to all pleasing Col. 1.10 The holy land is well worthy of such a seed Nor is it a strong fansie or imagination but a strong faith which sets before us this eternal inheritance For want of this the land of Canaan hath fail'd the heirs of it who have been driven out of it these many hundred years But all the faithfull ones the true seed of Caleb are undoubted heires to an inheritance incorruptible and undefiled and that fadeth not away 1. Pet. 1.4 It 's a Land of desire Psal 106.24 Psal 106. v. 24. Which may excite and satisfie all desires It s the Lords Land who is the desire of all nations or to note the full satisfaction of all desires the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desire is singular Hag. 2. v. 8. and joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plurall they shall come importing that all appetites and desires shall be fulfilled and satisfied in the Lords Land Hag. 2.8 Which the antient fathers understood of Christ saith Galatinus lib. 4. cap. 9. And therefore it s worthily called the Ornament in all Lands and that which the Lord hath spied out for his people Ezech. 20. v. 6. Ezech. 20.6 Remember the joynt testimony of Jehoshua and Caleb against the gainsaying and rebellious Israelites Num. 14.7.8 The Land which we passed thorow to search it is an exceeding good Land If the Lord bear good will toward us or delight in us he will bring us into this land and give it us And certainly he will so do if we bear good will towards him and delight in him Ut ameris amabilis esto That we may be beloved and delighted in we must be amiable and lovely Delight thy self in the Lord and he will give thee the petitions or desires of thine heart Psal 37.4 Now the Lord make us perfect in every good work to do his will working in us that which is well pleasing in his sight through Jesus Christ to whom be glory for ever and ever Amen Heb. 13.21 God keeps his time though men be out of tune SERMON X. Numbers 14. ver 34. After the number of the dayes wherein ye searched the land even fourty dayes each day for a year shall you bear your iniquities even fourty years and ye shall know my breach of promise IN the thirteenth and fourteenth Chapters of Numbers is contained one of the most famous and most remarkable histories of the whole Old Testament The sons of Israel were now come out of Egypt had received the law in Horeb were numbred and mustered were made ready to march toward the land of Canaaan But as usually it comes to pass when we are about to travail toward Sion and set our faces thitherward then we meet with most opposition from the enemy The like was prefigured in the manifold obstacles and impediments which hindred this people in their journey toward the land of promise whereof ye read in the two former books and in the first part of this book The greatest obstruction in their way was the diffidence and despair of the people and afterward their vain confidence and presumption The Text contains Gods sentence against the Apostates from the faith Whereof there are two parts 1. Their punishment denounced 2. The cause intimated First Their punishment denounced ye shall bear your iniquities Which is amplified by the time fourty years and that in proportion to the time wherein they searched the land fourty dayes a day for a year In both we have these Axioms SER. X. 1. They search'd the land fourty dayes 2. They shall bear their iniquity fourty years 3. After the number of the dayes in which they searched the land fourty dayes each day for a year they shall bear their iniquities fourty years 4. Thus they shall know Gods breach They searched the land fourty dayes Wherein we must enquire 1. What this land to be searched was 2. What it is to search it and who they were who searched it 3. Concerning the time of their search The land to be searched here mentioned is not only that which is called strictly the land of Canaan lying beyond Jordan but also the land of the Amorites Deut. 1.20 on this side Jordan 2. As for the act of searching it is not undertaken for it self but for information as Joseph chargeth his brethren that they were Spies and that they came to see the nakedness of the land Gen. 42.9 And the like Hanuns Princes say of Davids servants 2 Sam. 10.3 Accordingly Moses gives instructions to the twelve Spies to inform themselves touching the people of the land whether strong or weak few or many touching their Cities wherein they dwelt whether in tents or strong holds concerning the soil whether it be fat or lean And therefore the word here turn'd to search is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consider but the word is of larger signification as to search round about according to Eccles 7.25 Eccles 7.25 I applyed mine heart to know and to search and to seek out wisdom The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the margent I and my heart compassed I cast about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The searchers of this land were either God himself Ezech. 20.6 Or Men and they either the 12 Spies reckoned up by name Numb 13. Or the whole Congregation of whom the Lord here saith Ye searched the land for it was their motion first to send forth Spies to search it Deut. 1.20 Quod quis per alium facit id ipse facit That which one doth by another he may be said to be the author of it 3. The time of searching the land was fourty days The number of fourty is a mystical number which sometime notes temptation Sometime 2. tryal of faith and obedience Sometime 3. Sin it self is thereby signified Sometime 4. punishment of sin Sometime 5. repentance humiliation and expiation of sin And there are examples of all these Of the first The Lord Jesus was tempted fourty dayes Matth. 4.1 2. 2. The faith and obedience of the people was tryed fourty dayes while Moses was in the Mount While the Spies searched the land 3. It s a time of sin The Israelites sinned in the Wilderness fourty years Hebr. 3. 4. For that sins sake they bare their punishment fourty years 5. The same number also of fourty signifies a time of humiliation repentance and sorrow for sin And therefore fourty dayes were allowed the Ninivites for their repentance Jonah 3. The reason why they searched the land will appear from consideration of the land it self and the searchers of it their designe Gods authority for the searching of it 1. The land it self flowed with Milk and Honey and was the glory of all lands and therefore well worth the searching 2. The searchers of the land the principal chief of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were all men that