considered who confine the eternal Deity of the Son of God unto his temporal dispensation and manifestation in the flesh Surely they would judge otherwise if they remembred that the Father hath never been without his Son the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word which hath spoken all things from the Father and the infinite works which he hath wrought whereof S. John speaks John 21.25 2. These same words shall be in thine heart or rather upon thine heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Arias Montanus Munster and the Spanish Translation Martin Luther and two Low Duch Translations express this phrase by Nemen ter herten which Coverdale turns take them to heart The words may be considered as a precept and so Piscator explains In corde erunt by Sunto in corde let them be in your heart and Castellio turns them imperatively In corde habetote have ye them in your heart And they have good reason so to render them from the parallel place Deut. 11.18 Deut. 11. v. 18. Ye shall put or put ye these my words upon your heart and upon your soul Howbeit because these same words are so beneficial unto us nor can we our selves of our selves put them upon our own hearts and because the Lord hath said I will put my Law or Lawes in their inward parts or minde and I will write it or them upon their hearts Jer. 31.33 Hebr. 8.10 I doubt not to call these same words a promise also They are a precept which puts us upon our utmost endeavour to be obedient and to use all meanes for the effecting of it And they are a promise importing thus much that when we have done our utmost endeavour we we have done all we have done and God himself also does what he does out of grace when he puts these same words in or upon our hearts So that the parts of that distinction that Ronum is either officii or praemii good is is either of duty or of reward may coincidere meet in one and the same sentence as here they do We have a phrase among us that such or such a thing is upon our spirits when we say so our meaning is that we have actual and present thoughts of it And so these same words are to be understood here to be upon our hearts and upon our Spirits when we actually think of them have them present in our mindes wills and affections and are in a readiness to do them It we inquire into the reason why these same words must be in or upon our hearts we shall finde them exceedingly necessary and behoofull for us For indeed through our fall we have a dark heart and blinde eyes Yee were darkness Ephes 5. and he that walketh in darkness knoweth not whither he goeth Joh. 12.35 And therefore there is great need of the pure and holy commandement of the Lord which is a Lamp and the law a light Prov. 6.23 Which is inlightning the eyes Psal 19.8 2. And whereas the heart and soule has gon a stray and lost it self the law of the Lord is perfect converting or restoring the soul 3. And whereas the heart is defiled and who can say for he is a very rare man who can say my heart is clean these same words bring with them the fear of God Exod. 20.20 Which is clean Psal 19. and cleanseth the heart Ephes 5.26 and perfects the holyness and purity of it 2 Cor. 7.1 4. And whereas there is a kinde of Acidia as it 's called in the School a deadness and laziness in regard of our cold affections unto any spiritual good these same words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiery words such as come out of the fire tryed and proved Deut. 4.33 And therefore they are called a fiery law Deut. 33.2 Even the law of the spirit which is as fire Rom. 8.2 These same fiery words enflame the heart and make it zealous and ready to every good work 5. And least the heart should be transported with an heady zeal without a guide which is a kind of wild fire or Ignis fatuus these same words regulate our zeal Gal. 4.18 They stere the course of our whole life and therefore they are said to be our life Prov. 3.22 6. And as the naturall heart is seated as a King in the midst of the body So these same words sit in the heart and rule it with divine wisdom and make it a wise and understanding heart These same words satisfy the soul which is commonly taken for the desire And because the affections are seated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the irrational part of the soul these same words quiet the tumultuous perturbations and passions of the heart So that when the affections begin to mutany the love and peace of God empires all differences according to Col. 3.15 But touching these same words in or upon the heart I spake somewhat on Deut. 4.9 Come we now to the transmitting of these same words unto posterity And that 's the third divine sentence 3. These same words which I am commanding thee this day shall be in or upon thine heart and thou shalt teach them diligently unto thy children I turn them rather thou shalt whet them upon thy sons For why should we loose so elegant a metaphore chosen by the spirit of God For although to whet be diligently to teach as the phrase is explained Deut. 11.19 yet is it not the native signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here is used which R. Solomon interprets by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sharpen or whet And so Luther and Piscator and one low Dutch translation Tremellius also turns it acutè ingeres thou shalt sharply put into and one of our old English Munster recensebis Pagnin turns the word repetes so the Spanish and the French thou shalt recite them Castellio inculcatote and the Tigurin Bible hath the same word Two things are to be inquired into 1. what these children are which indeed are to be turned sons 2. What it is to whet 1. By sons whether natural or spiritual we are to understand such as are to be begotten unto God by the immortal seed of the word such are disciples Thus R. Solomon interprets them the sons of the Prophets And so John Baptist had his sons thus Simon is called the son of Jonah Josh 1.42 Jonah is the Syriack contraction of Johanna as may appear from hence that whereas our Lord had called Peter Simon son of Jonah he calls him thrice without contraction Simon son of John so St. Hierom Joh. 21.15 16 17. Simon fili Johannis And accordingly Nonnus in his paraphrase hath those words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simon thou son of John father divine The ministers of God are fathers unto those whom they beget unto God and Christ thus St. Paul calls the Corinthians his sons 1 Cor. 4.14 as my beloved sons I warn you For though ye have ten thousand instructors in Christ yet ye have not many
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
tense in the Hebrew which is put for all the parts of time past Howbeit Gods resting after the Creation is not literally only to be understood but also spiritually God rested in his Son through whom he made all things And so we may read the words as now we do in our last Translation without that critical distinction of Tenses God finished his work on the seventh day that is on and in his Son by whom he made the Worlds He is the true Sabbath Gods well-beloved Son in whom he is well pleased Matth. 3.17 and 17.5 of whom the Father saith Esay 42.1 Behold my servant whom I uphold or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 innitor ei I will rest upon him so Vatablus turnes those words mine elect in whom my soul delighteth So S. August Sabbato enim significatur spiritualis requies For by the Sabbath is signified the spiritual rest-whither men are called by the Lord himself saying Come unto me all ye who labour and are heavy laden and I will give you rest Matth. 11.28 As for Gods cessation or privative Rest after the Creation our Lord Jesus denies it For when he had commanded an impotent man who had been sick thirty eight years to carry his bed on the Sabbath-day John 5.5 16. He saith to the Jewes Verse 17. My Father worketh hitherto and I work viz. works of righteousnesse which he hath alwayes wrought without beginning and shall alwayes work without end He rested on the Sabbath from making new kindes of creatures But he ceaseth not from his preservation government and ordering of those creatures which he hath made The Carpenter leaves the House and the Shipwright the vessel which he hath built and it is all one to him whether it sink or swim But the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato cals the wise Master-builder He having made the World leaves it not but governs it Yea he works hitherto even on the seventh day even on the Sabbath-day Ideò dicitur Deus requievisse quia jam creaturam nullam condebat God is said to have rested because now he made no creature saith S. Aug. that he may admonish us that we shall rest after our labours and that we should not hope for any rest unlesse we return to the similitude wherein we were made For so God rested after he had made man after his image and similitude Thus also S. Hierome in Hebraeo Habetur die Septima c. In the Hebrew its said God finished his work on the seventh day Wherefore saith he we shall straiten the Jews who glory of the Sabbaths rest because even then in the beginning the Sabbath was dissolved while God works on the Sabbath therein finishing all his works An help meet for him The Marginal reading is as before him Gen. 2. Ver. 18. which answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again Verse 20. This I prefer before that in the context both because it answers exactly to the Original and because the Woman the Church whereof the Woman here to be made was a type is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before him that is before Christ Ephes 1.4 For as Adam was a figure of him that was to come Rom. 5.14 so was Eve a type of the Church and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because she was the Mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all the living Of every Tree in the Garden thou mayest freely eat Gen. 2. Ver. 16. Doubtlesse the better translation is in the Margent as it is evident from the words immediately before The Lord God commanded the Man saying Of every Tree in the Garden eating thou shalt eat The words are a command not a permission as the context speaks them Thus also the French Bible the Spanish and Italian as also Luthers translation and the Low Dutch Yea all our Old English translations That which I beleeve moved the Translators to cast the true version into the Margent and make the words a permission not a command was their humane consideration of a seeming impossibility that the Man should eat of all the Trees in the Garden They seem not to have remembred that in Parables and Allegories many things are improper in the figure which yet are made good and proper in the truth and thing figured and signified To eat of a Tree is not proper but of the fruit of it Howbeit to eat partake of and enjoy Christ who is the Tree of Life yea the Life it self its proper Yea where it is said Revel 2.7 To him that overcometh I will give to eat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word of the wood of Life Or if it signifie a Tree rather a dry Tree then a green which is not an Hebraism but an Hellenism For whereas the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies wood and a tree hence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often signifies a tree But neither tree nor wood of the tree is properly food How then shall we eat of either We may partake of that which is signified by both viz. the Crosse patience and sufferings of Jesus Christ who is the tree of life That 's the wood that makes the bitter waters sweet Exod. 15. And Blessed is the wood by which righteousnesse cometh Wisd 14.7 Surely the true trees of the Garden whereof the Man is commanded to eat and that of all of them are the Plants of our heavenly Fathers planting every grace every vertue all the fruits of the Spirit Gal. 5.22 Love Joy Peace Long-suffering Gentlenesse Goodnesse Faith Meeknesse Temperance Unto these Nine the Vulg. Latin addes three other Modesty Continency and Chastity twelve in all and so many we read of Revel 22.1 2. A river of living water or water of life flowing from the throne of God and the Lamb that is the holy Spirit proceeding from the Father and the Son according to John 7.37 Out of his belly the heart of the believer in Christ shall flow rivers of living waters this he spake of the Spirit It followes that in the midst of the street and of either side of the river was there the tree of life which bare twelve manner of fruits c. These fruits must be exceeding plenteous there must be Gods plenty of them And so there is For as the Father hath life in himself so he hath given to the Son to have life in himself John 5.26 from whom flowes righteousness as a mighty stream Amos 5.24 to water the Paradise of God And peace like a river Esay 66.12 And joy unspeakable 1 Pet. 1.8 For the end to which the fruits of the tree of life serve unto require abundance of fruit so much as may satisfie all Nations For Christ is the desire of all Nations Hag. 2.7 And when that desire comes it is a tree of life Prov. 13.12 Which gives life to the world John 6.33 And that in more abundance John 10.10 And as the fruit must be plenteous so must the leaves
the outward profession and practise They are to heal the Nations Revel 22.2 to heal the diseased So the Sun is not only the cause of life but of medicin also Therefore the Poets made Apollo the Sun the Author of both Which is true of the Sun of Righteousnesse in both respects Mal. 4.2 For unto those who fear the Lords Name the Sun of Righteousnesse shall arise with healing in his wings The same tree of life affords both Revel 22.2 Hitherto we have heard the Lords first precept which is affirmative The second followes which is negative But of the tree of the knowledge of good and evill thou shalt not eat of it Through the subtilty of the Serpent the woman given for an help to the man fell a lusting after her own will to be somewhat her self by that desire she had to eat of the tree of knowledge of good and evil And hereby she desired in a way contrary to Gods command to be like unto God to see and know all what God sees and knowes And of this forbidden fruit she her self did eat and gave her husband also to eat of it And so fell away from the light and life and wisdom and will of God to her own vain opinion earthly wisdom and will of the flesh This is that we call the fall of man whereby the life is mingled with the death good with evil light with darknesse truth with errour This is the Mother sin and Nurse of all other Hence it is that man was driven out of the light of life out of the Paradise of God and hath lost the power to eat of the tree of life It must be given him anew Do we consider all this only as a most antient History and look at it as done only so many Ages since Or may we not finde the same acted over and over many ten thousand times since in all after generations and even in our own selves I might name many Scriptures I shall note but one which I beseech you read and consider well of it 1 Cor. 11.2 And let us observe the direfull effects of our fall and what an evill and bitter thing it is that we have departed from our God and feed not upon the trees of His Paradise but upon such Plants as are not of our Heavenly Fathers planting For whose plants are envy division contention strife and discord which grow up ranck among us as they say The Serpents teeth did-seges clypeata Whose plant is pride the beginning of sin as the wisman calls it Whose is coveteousness the root of all evill Whose is wrath and revenge and other roots of bitterness Whose plants are lasciviousness luxury gluttony surfeting and drunkeness and other such like Pot-herbs Whence grow the briars and thorns the heathenish cares the curses of the earth These all these are sown and planted and grown up thick in us Are these of Gods planting O no The envious man hath done this All this wickedness is grown up as a tree Job 24.20 Of which the fallen man eates freely contrary to the Command of God The rib which the Lord God had taken from the man Gen. 2.22 made He a woman What they turn made is in the Hebrew built as in the margin Which I prefer the rather because it answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to edify or build which is very often applyed to the Church as the Truth of this type Act. 9.31 15.16 and 20.32 1 Cor. 14.4 This is now bone of my bones and flesh of my flesh Word for word This for this once is bone out of my bones Gen. 2. Ver. 23. and flesh our of my flesh And so it answers to the LXX and to the Apostle Ephes 5.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the words following prove this translation Because she was taken out of man implying that the Church is taken out of Christ which S. Paul calls a great mystery Ephes 5.32 For so we receive from Christ a suffering flesh 1 Pet. 4.1 as he promises to us an heart of flesh Ezech. 36.26 a soft heart and sit to receive impressions from the Spirit of God as Josiahs heart was tender 2 Kings 22.19 We receive also bone from his bones The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies strength as well as a bone Job 21.23 and elsewhere And hereby we are enabled to act and do according to divine impressions made in our tender and fleshy heart And hereby we become strong in the Lord and in the power of his might Ephes 6.10 and able to do all things through Christ who thus inwardly enableth us Phil. 4.13 SERMON I. SERM. I. The Law and Gospel preached from the begining GEN. 3.15 ANd I will put enmity between thee and the woman Gen. 3. Ver. 15. and between thy seed and her seed c. The obscurity of the Scripture proceeds much what either from mistakes of Translation or else from false Glosses and mis-interpretations The words I have propounded now for my Text may prove an instance of them both For whereas in reading of the Old Testament Moses hath a vail upon his face 2 Cor. 3. v. 13. And not as Moses which put a Vail over his face that the children of Israel could not stedfastly look to the end of that which is abolished In reading the three first Chapters of Genesis Moses is double vailed And therefore those three with the book of Canticles and some other Scriptures were by the wise men of the Jews prohibited to be read by Novices lest they might make ill constructions of them as I shewed before in part This was needful to be premised because the Text propounded is a part of the third Chapter and hath in it more difficulty then appears at the first reading of the words And therefore whereas the Apostle saith concerning the Jews 2 Cor. 3.15 that When Moses is read the vail is upon their hearts but that vail is done away in Christ The Lord be pleased to turne all our hearts unto himselfe that that vail may be done away Moses having described the fall from verse the first to the seventh he brings in God the Judge examining the fact and making inquiry into the causes of it searching out this sin not unknown to himselfe before from Adam to Eve and from Eve to the principall malefactor the Serpent Wherein we may note how the Lord Parts laesa yea Laesa Majestas the highest majestie the party offended how wisely Obs 1. justly mercifully he proceeds in this and the two following sentences Yea hence we may take notice Obs 2. that although the Lord permits sin for the tryall of his creatures and the manifestation of their weaknes and inconstancy in the good wherein they are not unmoveable like himself yet he will certainly call the offenders to an account afterwards Whence also we learn that he is greater then the Devill and all that sin against him Obs 3. both in knowledge
opposite hereunto which the Lord puts into the seed of the woman is the work of the Law in us both discovering sin and righteousness to a knowledge of our condemnation for sin and a sense thereof whereby our will and readinesse and easinesse to commit sin is curb'd and checkt and broken in us and some inclination unto obedience out of fear of Hell is wrought in us As the first enmity is Abel so this second is Sheth which signifies a positive Law This Sheth is the Father of Enosh the miserable and wretched man as the word signifies for then men began to call upon the name of the Lord for mercy as our Translators turn the words which shall otherwise render as Saul or Paul did Rom. 7.24 O wretched man that I am c. Acts 9.11 Behold be prayeth This no doubt is a blessed enmity and a good preparation for our conversion unto and our reconciliation with God Psal 94.11 12. The Lord knoweth the thoughts of man that they are vanity Blessed is the man c. and Psal 119.67 Before I was afflicted I went astray but now I have kept thy word Vers 71. It is good for me that I have been afflicted that I might learn thy statutes 3. The third evil in the seed of the Serpent is enmity unto all righteousnesse as Paul saith further unto Elymas Acts 13.10 Thou enemy of all righteousnesse c. And therefore the third enmity hereunto opposite is the glad tydings of grace and mercy unto salvation life and righteousnesse signified by John The grace of the Lord which sweetly melts the heart into godly sorrow inclines it unto the love of all righteousnesse and to serve God freely out of love and good will Psal 130.3 4. If thou Lord shouldest mark iniquities O Lord who shall stand but there is forgivenesse with thee that thou mayest be feared John 4.10 4. The fourth evil in the seed of the Serpent is Caput mali The chief evil even the son of Satan himself the son of Perdition 2 Thes 2.3 That man of sin to be revealed the son of perdition And therefore Paul cals Elymas The child of the Devil Acts 13.10 And therefore opposite hereunto the Lord puts the great enmity even Christ the Son of God working in us to will and to do according to the minde and will of God and against the lusts and will of Satan Thus 2 Cor. 5.19 Christ is reconciling the world c. Ephes 2.14 For he is our peace who hath made both one c. and hath broken down the middle wall of partition between us c. and in 15 16 verses Having abolished in his flesh the enmity even the Law of Commandements Col. 1.21 22. And you that were sometimes alienated and enemies in your minde by wicked works c. and 2.14 Blotting out the hand-writing of Ordinances that was against us which was contrary to us c. All this is done meritoriously and exemplarily by Christs sufferings for us but effectually by his spirit his Crosse and sufferance in us but most fully when we in the second and new birth are made of one heart and spirit with him 1 Pet. 4.1 For as much as Christ hath suffered in the flesh arm your selves with the same minde for he that hath suffered in the flesh hath ceased from sin that he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God Obs 1. Hence we learn That the only wise God who suffered the man to fall he well knew how to recover him out of his fall unlesse the man himself should prove the only obstacle and hindrance of his own restitution Otherwise no doubt he had not permitted the man to fall but that he could and would turn it unto his greater glory and the greater shame and confusion of the enemy The Lord repayes and requites his enemies in their own kind by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obs 2. Lege talionis by rendring them like for like as he did to Adonibezec and he acknowledgeth it Judges 1.7 As I have done so God hath requited me Thus here the most righteous God puts in an enmity against him who had first brought in the enmity against and between God and man Obs 3. There was no other way to recover and save the fallen man then to breake the inward league and amity between him and the Devil and so to reconcile the man unto himselfe for that outward pacification and atonement which Christ purchased by his death could not alone and by it self prove availeable unto salvation without a divorce made and a deliverance wrought from Satan and his kingdom and communion with him Nor could we have had communion with our God again in his spirit presence and Kingdom without this enmity first wrought and put into the woman and her seed Agree then with thine adversary Consent unto the law that it is good Let us who love the Lord be like unto him and he will the more love us Similitudo est causa amoris Now wherein should we expresse our love unto him even by hating sin and iniquity it is the Prophets exhortation Ye that love the Lord see that ye hate the thing that is evill Psal 97.10 Such an hater of evill and the evill one was holy Iob who had his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the text With allusion hereunto he speaks unto the Lord Thou hast reputed me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thine enemy as if he should say thou hast changed my name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 13.24 If such enemies we be against the evil hence it will come to pass that the Lord will put a perfect enmity into us so that wee shall hate the evill with a perfect hatred and the seed of the woman shall breake the Serpents head Axiom 3. It shall bruise thy head c. These words with those following contain the effect of the fuid between the seed of the Serpent and the woman wherein we must inquire First what is meant by the head Secondly what it is to bruise the head Thirdly who it is or what it is that shall bruise it 1. The word here turned head is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the chiefe part of the man or beast whence the chief of any thing hath the name In the French Chefe is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head In it all the senses and their instruments the sinewes are centred This is in the body as a watch-tower whence the watch-man foresees what ever good or evill is to come whence is the German word haupt from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see or foresee unto this part the Iudgment is referred whence to heed or consider hath the name from the head hence is the direction of the members in their functions whence Aquinas saith the two parts of
condemnation 2 Cor. 3. It is not said that Saul overcame them No the law is weak and while we are under the Law we are weake with it as it is said that the people under Saul followed him trembling 1 Sam. 13.6.7 The Law is as a weak purger it serves onely for a preparative it provokes and stirs the humour but it 's not able to purge it out that 's the work of the stronger one Rom. 8.3 What the law could not doe in that it is weake c. 2. The Gospell that 's signified by the holy seed breaking the Serpents head This Saul the figure of the Law could not do This was left for the spirituall David 2 Sam. 22.38.39.40.41 I have pursued mine enemies and destroyed them c. this is indeed the worke of the Gospell which is therefore said to be the power of God to Salvation Rom. 1. Therefore when the Angels brought the glad tydings unto the shepherds that watched over their flock by night they sung glory to God on high on earth peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to men of good will Hominibus bonae Voluntatis as the Vulgar Latin constantly reads it and diverse of the Latin and Greek Pathers To these whom the enmity or Law of God the Father and his grace John hath made willing Christ the holy seed the power of God is promised to breake the Serpents head Unto such the true Joshua preaches his Gospell Joshua 10. Set your feet in the necks of these Kings the ruling and reigning sins c. Thus when the Disciples Luke 10.17 brought our Lord an account of their embassy that the devills were subject unto them through his name I beheld Satan saith he as lightning fall from heaven even the spiritual wickedness in heavenly things is subdued to the power which Christ gives through his Gospel and he adds I give you power to tread on Serpents and Scorpions and over all the power of the enemy and nothing shall by any means hurt you Obs 3. The fallen man is of one mind with the Old Serpent called the Devill and Satan The Serpent hath corrupted his mind from that simplicity that is in Christ 2 Cor. 11.2.3 so that he now walkes according to the Prince of the power of the air Ephes 2.2 Obs 4. The holy seed is not promised in the Gospell as a cover of sin but as a conquerer of sin as one who should subdue and breake the power of it The antient Jewes had a saying that the Messias should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of propitiation a man who should make atonement for transgression which yet may as well be rendred a man of purging and purifying from sin Psal 65.4 As for our transgressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt purge them away and 79.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purge a way our sins for thy names sake Nor is the Gospell the glad tydings onely of remission and pardon of sin but of taking a way the sins of the world Iohn 1.29 behold the Lambe of God which taketh away the sins of the world And although they be pronounced blessed whose sins are covered Psal 32.2 it is to be understood of them who have no guile in their Spirits no subtilty of the Serpent corrupting their minds but they are upright in heart vers 11. otherwise the Prophet denounces a woe to them who cover with a covering that is not of Gods Spirit Esay 30.1 1 Iohn 1. If we confesse our sins he is faithfull and just to forgive us our sins and to cleanse us from all our unrighteousnes Obs 5. Note here how mighty a power is communicated unto the Sons of men even so great as to overcome and tread under foot the great enemie of mankinde The God of peace shall bruise Satan under your feet shortly Rom. 16.20 Obs 6. Hence it followes that Non datur summum malum Although there be a chief good which is God himself yet there is not a chiefe evill For the Lord reserves a power in himself and for his Church to subdue iniquity Esay 27.1 The Lord shall punish Leviathan the piercing Serpent even Leviathan that crooked Serpent c. Though the wicked one be as the raging sea whose waves cast up myre and dirt Esay 57. yet the Lord sayth to it hither shall thou come and no further Obs 7. The woman the Church through the enmity against the Serpent bruiseth yea breaketh his head What else is meant by Jael Judges 4. But the Woman the Church the pure and holy Thoughts Ascending from corporal to spiritual things from earthly to heavenly whereby Sisera Visio equi the brutish reluctancy stirred up by Jabin the serpentine Wisdom is subdued and brought under So that we are no more like the Horse and Mule without understanding but instructed by the Divine Wisdome and taught in the way wherein we should go Psal 32.8.9 The like we may understand by that woman Judg. 9.53.54 And that wise Woman even the wisdom it self 2 Sam. 20.16 c. which causeth the head of Sheba the son of Bichri to be cut off What is Bichri but the first-born the son of Perdition who begets even Sheba the Seven capital sins which cause us to revolt and become rebellious against the true spiritual David And the like may be meant by Judith who cut of the head of Olofernes Jud. 13. Obs 8. This dscovers a grand imposture and deceit of the subtill Serpent wherewithall he beguiles the Sons of men That Prince of the power of the air that Spirit workes and rules in the Sons of disobedience Ephes 2.2 The hearts of men are inflamed with the burning concupiscence as the fiery Serpents destroyed the Israelltes Numb 21.6 They conceive mischief and bring forth iniquity they hatch the Cockatrice Eggs and weave the Spiders Web Esay 59.4 5. Their poyson is as the poyson of a Serpent like the deaf Adder that stoppeth her ears Psal 58.4 5. Yea in a word they are Serpents and generations of Vipers ye though the old Serpent whose brood they are and who exercises daily his enmity in them he perswades them and they believe it That the holy seed of the Woman hath broken the Serpents head in them yea that all that victory that Christ hath obtained over Satan is imputed unto them and is as really and truly theirs as if they themselves had wrought it in their own persons If men inquire into a ground of this would know a proof of it all that they can say is They believe it so to be that is they imagine it And what will not self-love believe Quae volumus facile credimus Thus the man conceives himself to be saved by acts imagined without him and that the whole work is done to his hand when yet in truth the man is lost utterly lost For meane time the Serpents head is yet unbroken the sin unmortified in these men And Satan wins infinitely more By this after-game then he lost by the
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.
Since the true Shem is the right Melchisedec what is more proper to our purpose in hand then what ye read Gen. 14.18 That Melchisedec brought forth bread and wine c. this was when he came from the slaughter of the Kings as Hebr. 7.1 not before Believers are the children of Abraham and tread in the steps of Abraham and do the works of Abraham John 8.39 And these have Kings to slay kill mortifie and crucifie It is the profession of us all who come to the Lords Table that we shew forth the Lords death that we daily hear about in out body the dying of the Lord Jesus 2 Cor. 4.10.1 2. The Kings are those many Lords that have ruled over us Esay 26.13 Amraphel King of Shinar the great talk of fallen man concerning religion and this Amraphel was King of Shinar where Babel was built Gen. 11.2 This is a powerful King that bears rule at this day The Church is in Babel or Babylon much more now then it was in S. Peters dayes 1 Pet. 5.13 Arioch King of Ellasar Arioch Ebrietas tua thy drunkennesse saith Hierom whether with wine or not with wine for there is a drunkennesse which is not with wine Esay 29.9 a drunkennesse with opinion and imagination Esay complain'd of it in his time and Jeremy in his Chap. 51.7 8. How much more may we now There are but a few sober men in the world and the rest think them the onely drunkards He is King of Ellasar that is the multitude of rebellious and disobedient men such as depart from God that 's Ellasar Chedarlaomer as a generation of servitude who perswades his people to the service of sin or the Globe or Ball of Hay Zach. 12.6 What we turn in a Sheaf is in the vulgar Latin in Funo in Hay Matth. 6.30 Syr. The Grass of the field the generation of grass such a people are but as the grass Esay 40.7 This Chedorlaomer was King of Elam that is the world the present evil world or according to the Arabick knowledge saith Drusius or hidden wickednesse and deeds of darknesse Tidal gnarus ascensionis vel elevationis Skilful or knowing how to ascend that 's the effect of the false knowledge 1 Cor. 8.12 Knowledge puffs up And this King hath the largest and most ample dominion of all the rest He is King of Nations He is the true Antichrist that rules in the hearts of all men of all Nations until the Lord Jesus Christ the true Shem the true Melchisedec who is the true King of Nations Jer. 10.7 until he dispossess him and consume him with the spirit of his mouth 2 Thess 2. Most true it is that he vaunts himself to be the King of Nations and dares say so much unto the true King of Nations himself Luke 4.5 6. until he cast him forth John 12.31 Other Kings there are Jos 10.1 24. led by Adonizedec the false righteousnesse but the followers of Josua set their feet in their neck and tread down their pride Amalekites Exod. 17.16 Populum lambentes vel declinantes such as lick up the people and turn them from their God 1 Sam. 15.32 33. Agag the cover of all sin as the last enemies of the Church Gog and Magog Ezech. 38. which are the forms of godlinesse that cover all iniquity 2 Tim. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 19.33 the owners of the Asse said unto them c. many owners of the silly Asse the mis-guided simple credulous man When we have slain these Kings then comes Melchisedec and brings forth bread and wine 3. What befell Shem we read little in the Scripture that befell Shem onely Ecclus 49.16 Shem and Seth obtained great glory among men which is to be understood among those who are truly men who fear God and keep his commandements Eccles 12. Among those the true Shem the Lord Jesus is the most honorable Yea Jesus Christ the true Shem is that very honour that comes of God onely Joh. 5.44 and so where we read to you he is pretious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.7 it is in the margent more truly turn'd Honour This is that plant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezech. 34.29 of renown This is he who hath obtained that excellent name among men that at his name every knee must bow of things in heaven and earth and under the earth Phil. 2.9.10 Obs This opens unto us the meaning of that phrase which meets us often in Scripture which without this understanding is very harsh to our eares and apprehensions As when the name of God is said to be this or that to do this or that The word which we render name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shem so when Gods name is said to be excellent in all the world Psal 8.1 what understand we but the true Shem the Christ of God the name that 's great in Israel Psal 76.1 what else meane we but the true Shem when we say His name is like a pretious oyntment Cant. 1.3 This is the name that is said to be neer Psal 75.1 what neerer to us then what is with us Immanuel Christ in us This name of the Lord is a strong Tower c. Prov. 18.10 This is the name for which God hath pity upon men Jer. 14.7 Ezech. 36.21 what other name can defend us Psal 20.1 This defended Christ and his and offended all who came to apprehend him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am wherupon they fell to the ground This is the name by which we are saved Psal 54.1 fave me O Lord by thy Name by thy true Shem which is Christ himself This is the Name by which we tread down our enemies Psal 44.5 Through thee through thy Name we will tread them under that rise up against us This is that Name wherein we walls Mic. 4.5 which is expresly the Lord Jesus Christ Col. 2.6 As ye have received Christ Jesus the Lord so walk in him c. This reproves those who dishonour that great and worthy Name by which we are called who reproach the great Shem who deserves all honour among men James 2.7 It was the glory of Enoch Noah and Shem to have maintained the true and sincere worship of God against all incroachments of Idolatry and Superstition whence it came to passe that they were opposed by all the world beside Plutarch in his Isis tells us what I have shewen elsewhere that by Typhon they understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which names saith he signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 violent inhibiting hindring contrariety opposition Plutarch there plainly expresseth the name of Seth as for Bebon by that name the Arabians understand the Devil and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym is a manifest inversion of Shem now because Seth and Shem in their several ages opposed the wicked world hence it is that the ungodly of the world opposed traduced reproached and blasphemed them as the troublers of the world As I shewed of Noah out of Josephus The like
of God the great name Tetragrammaton Jehova whereby they understand a great prerogative of Shem and his Sonns the Jsraelites and Jewes that the proper name of God should be known onely unto them But alas what benefit is it unto them or us to know God when we worship him not as God What profit is it for them or us to boast of God that we know his will when yet we do it not Yea what a shame and disorder is it to know so much and do so little Pudet haec opprobria nobis dici potuisse non potuisse refelli Yea what a terror it is And how ought it to trouble us since he that knowes his Masters will and does it not shall be beaten with many stripes Obs 5. To have an inheritance in the earth or a portion of the earth for an inheritance is a blessing of God Math. 5.5 Blessed are the meek for they shall inherit the earth 1. Chron. 4.10 Jabez said O that thou wouldst bless me indeed and enlarge my coast Obs 6. God is the author of this blessing It is God that inlargeth Japhet And it is the God of Jsrael that Jabez prayed unto to inlarge his coast 1. Chron. 4.10 He gives inheritances in the land of Canaan Yea among those who are strangers and enemies unto his people Deut. 2.5.9.19 Obs 7. The Lord sets bounds unto inheritances in the earth Act. 17.26 He gives a smaller portion to some a greater to others as here he inlargeth Japhat Mysticè As I shewed what Mysteryes the heathen hid under Shem and Canaan so let us inquire what Mysteries they understood in the name of Japhet That portion which Noah allotted unto his son Japhet was the sea and the Islands and Peninsula's in the sea c. Gen. 10.5 wherefore by Japhet they understood Neptune whom they made God of the sea Neptuno maritima omnia cum insulis obvenerunt saith Lactantius Japhet hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inlarge as Noah implies in his blessing and Neptune is from the same root passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is inlarged As in Greek they call Neptune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to extend and inlarge from the large and wide sea Job 11.9 Psal 104.25 given him to his portion whence the Egyptians saith Plutarch in his Isis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now because he lived holily in the world the same befell him from the world that befell his father and Brother Shem and all that lived Godlily in the world Therefore they used his name in contempt when they spake of doting old men calling them Japhets as our English Old Crone in the same sense is an imitation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Saturne by whom they understood Noah as I shewed before Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Japhetus is by way of derision an old doting Fool. Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristoph Nubibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to answer your father saucily nor to upbraid him with his old age by calling him Japhet Hence we may learn not to be too hasty in crediting evil reports of men who are long since past or to esteem the the worse because they have gotten an ill name in the evil world Does not our Saviour imply that the best of men should be so used Matth. 5.10 11. Yea do we not finde that many who professe religion defame slander reproach and speak evill of things that they know not and of men much better then themselves only because they are not on their side Seth and Shem though in great honour among good men Eccl. 49.16 were traduced of old by name by the wicked world as I shewed out of Plutarch and Japhet fared no better as I have now shown So they dealt with Christ and his Apostles The Serpent in all ages hath persecuted the womn a especially in these latter times and cast out of his mouth water as a flood c. Revel 12.15 that is reproaches slanders and defamations Behold that great and precious promise made here to Japhet and the sons of Japhet and renewed under manifold several names and expressions Peace Esay 32. Rest Psal 95. Refreshing Acts 3. A wealthy place Psal 66.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin Refrigerium Surely they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is respiratio and the Chaldee turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a breathing a Spirit even the Spirit of God it self which is the Spirit of promise the great and pretious promise of God made unto all the sons of Japhet So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to refresh whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit it signifies to enlarge as in the text 1 Sam. 16.23 Dilatabatar Saul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 6.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye inlarged or inlarge your love Matth. 11.28 I will give you rest Arab. I will inlarge you As by Shem the Jewes Church is understood so by Japhet is commonly understood the Gentiles So Gen. 10.5 And as there is an inlarging as also contracting according to extension natural and outward so like wise is there an inlarging according to intension spiritual and inward And that either that which God gives and leads into or that which the evil Spirit and our own evil heart is misled into 1. That which God gives c. That we may understand this aright we must know that as bodies are said sometimes to be in strait and narrow places sometimes to be in a more large room so likewise by metaphor the souls and spirits of men are sometimes in anguish and straits sometimes in latitude freedom and inlargement Psal 4. And as cold contracts and makes condensation and thickens bodies and contracts them into a narrow space and heat resolves them and sets them in a large room Even so there are certain streightning affections and passions and compositions of them as self-love fear grief sadness envie suspition these contract and straighten the heart And there are affections which widen and inlarge it as the love of God and our neighbour mercy hope joy cheerfulnesse delight these enlarge the heart Accordingly in Scripture we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposed one to other that is straits and inlargement So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 6.11 12 13. This largness is of the understanding will and affections which how so ever they differ much one from the other yet are they all signified by the heart As when God is said to have given to Solomon largness of heart 1. King 4.29 Also the largness of will and affection Psal 81.10 Open thy mouth wide Os cordis ad desiderandum petendum vtilia implebo illud the mouth of thy heart thy will and affections Saith Ludolphus Why is God said to inlarge the heart of Japhet and the sonns of Japhet Because he alone knowes
all the hearts of the children of men and alone can work upon them widen and inlarge them He alone hath wherewithall to fill them as wisdom understanding fullness of joy yea God Himself the Objectum beatiâ—cum Author actus fruitivi 1. King 4.29 Yea whereas the Lord hath made the man for his Temple and dwelling place and himself is immense and beyond all bounds Job 11.7 8 9. it's necessary that he inlarge the strait heart of man and make him in some proportion capable of himself whence is that prayer of the Apostle Ephes 3.14 21. that They may be filled with all the fulness of God Reproof 1. Those who walk at large in a latitude according to their own corrupt hearts even as the evill spirit drives them who deny themselves in nothing that their own flesh or the Devil and the lusts of men Suggest unto them These are the beasts that walk in actu not in via in the broad way where the beasts go not in the path and the narrow way wherein the men of God walk God doth not inlarge these Reproof 2. The sonns of Japhet who walk in a strictness of their own chosen holiness and that without any warrant out of the word of God they have chosen this to themselves not the narrow way that leades unto the broad but a narrow path taken out of the broad way Who required these things at your hands Consol For the sonns of Japhet True it is the Lord invites to enter into the straite gate Math. 7.13 14. but they shall not alwaies be in straits there shall come a time of inlargment Nor doth the Lord cast his Japhets into straits that they should continue in them much less perish in them The Gold is not cast into the furnace to be consumed in it but to be purged and purified by it Zach. 13.9 Our God is a consuming fire Hebr. 12. and who shall dwell with everlasting burnings Esay 33. 15 16. The Apostle declares for himself and his fellow Apostles and all the Ministers of God how their way lyes throw straits 2. Cor. 6.4 but does it end in straits also vers 11. Our heart is inlarged The Psalmist declares as much in regard of the whole Church Psal 66.10 11 12. We went through fire and water but thou broughtest us to a wealthy or a large place as I shewed before Exhort To the sonns of Japhet to be inlarged The Apostle makes this exhortation to the Corinthians 2 Cor. 6.13 be ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be genuine children of Japhet be ye also inlarged It was a noble desire of the sons of Joseph which we read Ios 17.14 Means We must pass thorow the narrow before we can come unto the broad 2 Esdr 7 1-14 Ye remember a great part of Japhets portion was the sea and the Islands in the sea Viam qui quaerit ad mare illum oportet omnem quaerere comitem sibi saith the Comedian Gen. 26.19 22. Esec Sitnah Rehoboth 1. Esec contention between the flesh and spirit 2. Sitnah opposition of Satan 3. Through these we come to Rehoboth inlargment Our Lord requires us to go thorow the narrow passages before we can come unto the broad and this cannot be without contention and strife Math. 7. Open thy mouth wide pray largely and he will fill it O that all our contentions hart-burnings bitter invectives detractions slanders oppositions one against another O that all were laid down O that every one of us would mind his own dutie Prose quisque which the Lord requires of him to enter into the narrow way that the Lord might inlarge us The Lord perswade our hearts hereunto God shall perswade Japhet This is the first and proper signification of the word to entice or perswade which our translators have in the margent which yet might have been put in the Text if it had pleased them But because this word perswade hath a two fold signification 1. To sollicite allure and intice which is an endeavor to bring one off to some-what we desire 2. So to sollicite and intice that we prevail which is properly to perswade The word may be understood in both senses here For the better understanding of this point we must inquire 1. What it is to perswade 2. Whereunto God may be said to perswade And 3. How The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a middle nature and used in Malum Bonum 1. What it is to perswade it signifies to induce lead or draw one by arguments and reasons to think believe and do some thing yet so that there is a power left to dessent Thus when we commend something as honest honourable or profitable and exhort to the doing of it by motives reasons and arguments we may be said to perswade And this I much suspect was the reason why the major part of our Translators cast the word perswade into the margent because they conceived that God acts upon the minde and will not by motives and reasons inducing it to believe and so leaves it free but by a super pondium overpoysing it and determining the act of it and so here not perswading but inforcing Japhet to dwell in the tents of Shem. The event of perswasion is either belief of what is perswaded unto or unbelief Now because that whereunto God perswades cannot but be good what is that good whereunto God may be said here to perswade Japhet If we here understand the person of Japhet we may conceive that the object of Gods perswasion is love brotherly love and that he should not envie his yonger brother Shem his precedencie and preeminency of blessing Thus the Lord perswaded Cain Gen. 4.7 But the blessing being propheticall as the former it concern'd not onely Japhet himselfe in his person but also in his posteritie even all the Gentiles Church even all the Islands of the Gentiles Gen. 10.5 whereof we are a part God shall perswade Japhets Sons But whereunto whereunto else but unto himself to believe in God the Father and to believe in Jesus Christ the Son of God who should break the Serpeents head so God the Father first perswades Japhet and his sons to believe in himself Hebr. 11.6 2. God perswades Japhet and his sons to believe in Christ and so to dwell in the Tents of Shem Joh. 14.1 This is the main aim but non pervenitur ad finem nisi per media 3. How does God perswade Japhet and his sons to believe Mediately and outwardly by the Ministers of his Word Immediately and inwardly by the operation of his Spirit 1. Mediately and outwardly and so God perswades by the Word Miracles 1. By the Word it self read and meditated on or by the same Word preached and heard for so Faith comes by hearing Rom. 10. Thus God makes his Ministers his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.9 Workers together with God Such as plant and water his husbandry which is the Church Such as build and rear up the Tabernacle
of God which is fallen down which is his Church ye are Gods building Such are Gods Oratours and Ambassadours to whom he gives commission and he sends them forth to invite his rebellious subjects and to perswade them to come in 2 Cor. 5.18 19 20. Another Meanes are miracles and wonders whereby God perswades men to believe and accordingly they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text to perswade Deut. 13.2 2. God perswades Japhet and his sons immediately and inwardly by his Spirit this is that Tractus Dei the drawing of the Father Where ever there is this drawing it is from something unto something From something and so God the Father by his Spirit disswades Adam from his vain thoughts Psal 94.11 corrects and chastens the man God the Father draws and perswades him unto something He hath shewen thee O man what is good Mich. 6.8 and so the Fatherâ— instructs him out of his Law Psal 94.12 These are Funiculi Adam the cords of a man whereby he is naturally inclined to be moved Hos 11.4 and because both proceed from love he addes with bonds of love All these made up into life and example most forcibly perswade as 1 Pet. 3.1 2. Reason in regard of 1. God himself who perswades 2. Japhet to be perswaded 3. That whereunto God perswades 4. The end of Gods perswasion 1. God alone knowes himself perfectly and knowes the Son and all meanes necessary for perswasion what hinders what helps And he alone knowes the hearts of all the children of men and what expedient will best move them He is most loving unto Japhet Charior est superis homo quà m sibi He is most faithfull and true in all his testimonies He is most able to effect what ever he promises or threatens 2. In regard of Japhet and his sons none of them all can come unto the true Shem except God perswade him thereunto Joh. 6.44 3. Reason in regard of that whereunto God perswades the sons of Japhet which unless God by his spirit reveale it 's altogether hidden from the sons of Japhet 1. Cor. 2.9 10 11. 4. The end of this manner of perswading is the glory of God 1. Cor. 2.5 and mans salvation And therefore the Lord used plain men and men illiterate Act. 4.13 Obs 1. It is God alone who can perswade the heart unto himself And therefore the Poets ascribed perswasion unto their Goddess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom they made their Goddess of eloquence whom the Latins call Suada and Suadela But who is indeed the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suada or Suadela who but the wisdom Who but the onely wise God Who teaches like him Never man spake as this man c. He is that which they ascribe to their Suadela He is Flexanimus he that bowes the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who leades and drawes the soul He it is who gives faith Ephes 2.8 He it is who increases it Luk. 17.5 It 's a business worthy of God himself to perswade the heart And though it seem good unto God to use men whereby to perswade men that so it may seem possible as also for the honour of his Minister Yet where any are said to believe the Minister is not said to cause that belief though he propound the object of faith though he instruct though he exhort men to belive and use motives and inducements of all kindes and meanes and helps All which are such as are sufficient for the producing of belief Act. 14.1 But that they may be effectuall and thorowly perswasive and work that belief it is Gods guift For who is Paul who is Apollo but Ministers by whom ye believed instruments by whom God works He himself is the principall Agent and men so far-forth believe as it is given them of God 1. Cor. 3.4 5. Act. 14.1 They so spake that a great multitude of the Jewes and also of the Greeks believed Obs 2. The meanes of bringing men unto God is perswasion and allureing of them Hos 2.14 I will allure her and bring her into the wilderness and speak unto her heart Obs 3. This shewes what manner of men the Ministers of God ought to be and how they ought to behave themselves and deal with the sons of Japhet in perswading them As they perswad for God so to be men of God Not to use their own words as Orators are wont to do words of man's wisdom but to use the words of God which he teacheth and useth in perswading the hearts of men 1. Cor. 2.4 Obs 4. The spirit of God abhors not allusions and paranomasias they are very frequent and ordinary in the Scripture whose elegancie we loose by translations a thing that cannot possibly be helpâ—d Water looses the sweetness in the stream which it hath in the Fountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of Judah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Nabal his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gaza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zeph. 2.4 What seest thou Jeremy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast seen well for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 1.11 12. In the story of Susanna Daniel saith to one Elder saying he saw them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under a Lentisk tree Angelus Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying under an Holm tree Angelus Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos 5.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement toward you because ye have been a snare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amos 8.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summer fruit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end Mich. 1.10 in the house of Aphrah roul thy self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14. the houses of Achzib 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 5.7 he looked for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement and behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oppression for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness and behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cry And 24.17 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear and the pit and the snare and very many the like Reproof The boldnesse and presumption of those who invade Gods soveraignty intrude and usurpe dominion over the hearts of men which God alone can know and move and judge Reproof Those who refuse to be perswaded by God and his Ministers yet yield to the perswasions and enticements of the Canaanitish woman the Harlot iniquity inwardly and outwardly alluring Jam. 1.14 Prov. 7.12 the lusts of the eyes of the flesh and pride of life When God perswades to the honour that comes of God onely the pride of life stirs them up to seek honour one of another When he perswades to the beauty of holinesse and the pleasures at his right hand the lusts of the flesh prevail with them to follow a skin-deep beauty When God perswades the heart that Godliness is the great gain yet Mammon prevails with them Si spes refulserit lucri c. Look almost every where and see whether gain where ever it is
oversway not all the Rhetorick of the Spirit That Trade and the mysteries of it by which men live and those men on whom they depend for their livelyhood those are more powerful in their perswasions then all the Apostles were they alive again Demetrius had a gainful Trade and how did he prevail with his fellow-craftsmen Acts 19.24 34. Those on whom men depend for their bread be they what they will be otherwise so they be rich they are more powerful in the hearts of those who depend upon them then all the Sermons in the world all the eloquence of the best Orators yea they have greater power to perswade then the manifest truth of God would God this were not too true every where especially in this City Bene numatum decorat suadela Venusque An Asse laden with gold will obtain entrance into the strongest Fort. But alas we have not sufficiency of meanes that we may be perswaded We read of some thousands converted at one and other of S. Peters Sermons Act. 2. But how few are there at this day that are so converted The fail therefore seems to be in the insufficiency of the meanes 'T is possible there may be a fail in regard of the meanes But I beseech yee who of us layes the blame where it ought principally to be layed even upon our selves We read and heare what yet we practice not What 's the reason we are not perswaded of the truth that is delivered The Scripture saith Walk in love as Christ loved us Ephes 5.1 2. Who is there that will lay down his old hatred his deadly fuid against his neighbour and so walk in love He believes not that he ought to walk in love or if he do believe that he ought to walke in love yet it is onely to those that love him it is not so as Christ loved us How was that when we were enemies Rom. 5.10 he believes not that and therefore loves them not Ephes 5.18 Be not drunk with wine wherein is excesse c. Would a man be drunk every other day as many are to say no oftner would they if they believed this and that God perswades them But we want means John 6. No man can come unto me except the Father draw him How doth the Father draw men How otherwise then with the cords of man whereby it is fit a man should be drawen Thou pretendest thou hast not grace and if it pleased God to give thee grace thou wouldest do thus and so Thou Hypocrite Thou drawest iniquity with cords of vanity and sin as with Cart-ropes and expectest that God should force thee against nature and against grace Is this to draw with the cords of a Man or with the cords of a Beast yea the Beast it self is not so drawen I have shewen I am perswaded undeniably that its a rare thing that any believer should want power to do what he believes Ephes 1.18 19. Thou art even like the brethren of the rich man in Hell they had the means of grace c. but that would not serve their turn the rich man tels Abraham that if one came from the dead then they would believe They were a knot of good fellowes like their brother and they were so accustomed to fare deliciously every day Luke 16.27.31 they were so serviceable one to others humour that they durst not displease one another What saith Father Abraham to that motion They have Moses and the Prophets If they hear not them neither will they be perswaded though one rose from the dead Exhort Not to yield to the perswasion of the Canaanites Deut. 11.16 There is a secret enticing and drawing of the heart Job 31.27 Some men lye in wait to deceive others Ephes 4. But though they did not our own lusts are deceitful But there is no such danger of being deceived as under shewes of piety The evill spirit could not suggest a more ready way of deceiving then by being a lying Spirit in the mouth of Ahabs prophets 1 King 22. They are foolish perswasions so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we forsake those foolish perswasions and those who use them and are perswaded by them we shall have the life Prov. 9.6 Forsake the foolish and live Exhort 2. If God perswade Japhet then must Japhet be perswasible So much is implyed in the words God shall perswade the perswasible There must be a complying and yeilding on Japhets part on our part we must not Ponere obicem oppose brutish reluctancy Psal 32.8 I will instruct thee and teach thee saith the Lord in the way that thou shalt go c. But be not thou as the Horse and Mule The third significacion of these words vizt God shall Beautify Japhet I omit as for brevity sake so as not so proper to my present business Axiom 5. He shall Dwell in the Tents of Shem. 1. What are here Tents 2. Tents of Shem. 3. Who shall dwell in the Tents of Shem. 1. A Tent is a Tabernacle è velis tensis factum mutabile quod ut libet moveri potest Es 38.12 it is tabernaculum ambulatorium domus vaga a portable house The fashion of it was this They set up four stakes or pillars of wood and over and about these they hung Curtaines Esay 54.2 And strengthened it with cords 2. Tents of Shem are by the LXX rendred the houses of Shem and may be so litterally understood Zach. 12.7 Malachy 2.12 Revel 20.9 The author and inventer of Tents was Jabel Gen. 4.20 and the like Oracle we read Num. 24.24 So we read a literal meaning of the point Spiritually and so either Japhet shall dwell with Shem in his Tents or when Shems posterity should be cut off Japhet and his sons the Church of the Gentiles should be then Surrogatus Israel as the Apostle proves largely Rom. 11.11 17. 3. Who is said to dwell in the Tents of Shem this is diversly understood Some conceive out of the words next before that the Name of God is here to be repeated and understood God shall enlarge and perswade Japhet and He that is the same God shall dwell in the tents of Shem. As if these words were thus to be knit unto the former God shall inlarge Japhet and give him a larger portion of the earth But God himself will dwell in the tents of Shem and in Shems posterity which are the Jews he will choose his Church wherein he will dwell for ever Which are almost the very words of David the Shemite Psal 132.13 14. And this was fulfilled when Christ took flesh of the Jews and was born of the seed of David the Shemite according to the flesh Rom. 1.3 And therefore S. John speakes of Christ John 1.14 The word was made flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. Lat. Habitavit in nobis This is true of the whole Church but in a peculiar and proper respect to be understood of Christ Col. 2.9 In whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwells all
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
to be understood here the Prophet more fully expresseth himself Hos 13.4 I am the Lord thy God from the land of Egypt and thou shalt not know a god besides me Let us then lay these together Moses saith that from the Mount Horeb or the Law the people stript themselves of their ornament the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is singular For from the work of the Law upon men they begin to put off their own ornament their own righteousness their own holiness The people had adorned themselves as a Bride to enter covenant of mariage with their God Exod. 19.10 11. Which done their first national sin was spiritual adultery with the Egyptian Apis an Ox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most powerful god to the Egyptians saith Aelian or a Calf which they made in Horeb and worshipped the molten Image Exod. 32.4 5 6. Psal 106.19 Whence by metaphor taken from an Ox which being head-strong shakes off the yoke the Lord first calls this people stiff-necked from their worship of the Egyptian Ox Exod. 32.9 and 33.3 And often he afterward mindes them of this idolatry by calling them stiff-necked and by metaphor from an unthankful Calf kicking the Dam Jeshurun waxed fat and kicked Deut. 32.15 According to a like metaphor Plato said that his ingrateful Scholar Aristotle was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fole Notwithstanding this great sin the people were yet in their Holyday-clothes Tanquam re bene gestâ as if they had kept a Feast to the Lord as Aaron caused it to be proclaimed Exod. 32.5 And the Priests oftentimes have made Calves even of themselves to please the people Populo ut placerent quas fecissent fabulas And at this day too many think by their forms of godliness their bravery of Religion to serve God and Apis God and Mammon God and the Devil and their own lusts together as the Apostle makes application of this example Be not ye Idolaters as were some of them as it is written The people sat down to eat and to drink and rose up to play 1 Cor. 10.7 In this case the Lord though he knowes all his own works and ours and the events of them yet he would seem not to know what to do with such a people but utterly to consume them Unless from the work of the Law upon them they strip themselves of their ornament their own righteousness which they have taken on Consider this who ever thou art spiritually minded Reader Omnia in figura contingebant illis all things befel that people in figure and were written for our admonition especially this story as hath been shewen Would we that the good spirit of our God should be with us and destroy our spiritual enemies and lead us into the land of Righteousness which was in figure here mainly desired as appears v. 3.4.12 16. Let us then not pride our selves in a robe of righteousness or pompous ostentation of holiness which we have either chosen and clothed our selves withal or such as hath been imposed upon us by others while our Idols are yet erected and set up in our hearts lest the Lord consume us ver 5. But knowing the terrour of the Lord let us begin from Mount Horeb even from the holy Law and the holy fear wrought in us thereby Exod. 20.20 to devest our selves of our false righteousness whereof the Spirit at this day reproves the World John 16.10 And let us lay our selves low before our God and put on Sackcloth that is be clothed with humility 1 Pet. 5.5 See the good effect of such humiliation from legal terrour in that loose debaucht Heathen King of Nineveh and how it won upon his favour He arose from his Throne and laid his robe from him and covered him with Sackcloth sat in Ashes Jonah 3.8 See it in a foolish King Rehoboam and his people 2 Chron. 12.7 See it in an idolatrous and a bloody King Ahab 1 Kings 21.29 the good God spared them all And if thou begin from Mount Horeb from the work of the Law humbling thee and put off the rags of thine imaginary righteousness thou shalt see the like effect in thy self Let us hear S. Peters counsel Humble your selves under the mighty hand of God that he may exalt you in due time So will he be with us and go with us and subdue our enemies in us and his good Spirit will lead us into the land of righteousness O that this were come to pass in every one of our souls Thou shalt make the dishes thereof and the spoons thereof It is true Exod. 25. Ver. 19. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latitude of it may signifie a Spoon as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies what is crooked or hollow and so Pagnin here renders the word Coclearia Spoons As also Numb 7.14 the Princes of Israel offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn Spoons and Jer. 52.18 19. Whether the word be rightly rendred or not will appear if we enquire to what end and use these Spoons were made surely to hold the Frankincense which was to be put upon the Table of Shew-bread as appears Levit. 24.7 And therefore everyone of the twelve Princes offered his Spoon full of incense This cannot be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these and other places as may appear by these reasons 1. A Spoon was no proper vessel for the Incense but that which the Latins saith Festus call Acerra vel dicunt arculam esse thurariam scilicet ubi thus reponehant a little vessel wherein they put Franckincense Vatablus having rendred the word Coclearia Spoons he explains it by thuriâ—ala in quibus ponebatur thus Boxes wherein Incense was put So likewise the old Greek Glossary hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acerra thuribulum a receptacle for Franckincense 2. Moses having mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vessels for Franckincense he addes the covers thereof Now it is not likely surely it is not usual that Spoons have their covers made for them If they be not Spoons what are they The Italian hath as also Hieron cups but in the margent incense-vessels And the French Bible having Spoons in the Teâ—t explains the word by vessels of incense in the margent Piscator turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ranchpfenlin which he explains A vessel wherein men put incense As for an English word to answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s easier to shew what they are not then properly and in one English word what they are We may till we can express the word better be content with Incense-vessels The Lord hath his Table in the Holy and hath furnished it richly and plenteously with dishes of shew-bread the figure of the living bread or the bread which is the living Word that came down from heaven John 6.32 33. and with bowls for wine that we may drink into one spirit 1 Cor. 12 13. with Incense-vessels also that partaking
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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
consecration of holy persons unto God although they abstained not exactly from those things Thus the Rechabites who abstained from Wine Jer. 35. are accounted Nazarites by Suidas whether they abstained from the other two it appears not Nor could Samson exactly observe that prohibition not to come at a dead body when he made so many slaughters among the Philistines heaps upon heaps So that in a large sense we may say of all devout persons who renounce the world and the lusts thereof and wholly devote and consecrate themselves unto God that they are spiritual Nazarites Such an one was Jeremy and John Baptist and Joseph who long before them both and before the institution of the ceremonial separation was called a Nazarite as I have shewen on Gen. 49. v. 26. And if we consider well the Christians vow in Baptism To forsake the Devil and all his works the vain pomps and glory of the world with all covetous desires of the same the carnal desires of the flesh so as not to follow or be lead by them he who performs this vow and every Christian soul is obliged so to do he may well be accounted a spiritual Nazarite 2. What we turn to separate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supposes and implyes adjoyning For the separation is properly from something And therefore he who is here said to separate himself unto the Lord he ver 8. is said to be holy unto the Lord. And so the Nazarite is understood to separate himself from those three things before mentioned and to dedicate and apply himself unto the Lord. For 1. Eccles 10. v. 19. Whereas Wine is a figure of earthly delight and joy as being that which rejoyceth the life or the living saith Solomon Eccles 10.19 The will of the Lord is that all the joy and delight of our souls should not run out unto any of the creatures but should be wholly centred in his love which is better then Wine Cant. 1.2 2. And whereas much pride and vanity is discovered in shaving and crisping and curling and triming and powdring the hair the chaste and modest Spouse of Christ hath power and glory on her head and thereby professeth her subjection to her Lord and Husband 1 Cor. 11.10 15. 3. And because our natural affections loves desires are carried forth to our relations as our Parents Fathers and Mothers or Brethren and Sisters the Lord will that these affections be all called home and placed and fixed on himself There is great reason that the Nazarite be separated and holy unto the Lord because he is holy So he declares himself Lev. 11. And so the Seraphim proclaim him Esay 6.3 Holy holy holy Lord God of hosts Esay 6. v. 3. The fulness of the earth is his glory So it is in Hebrew Accordingly the four living creatures Revel 4.8 which our Translators call Beasts Revel 4. v. 8. whereas the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used is well known to be common to men and Beasts and one of them had the face as of a man They have no rest day and night saying Holy holy holy Lord God Almighty which was and is and is to come And it is the end of the pure religion and undefiled to render us like unto our God as he requires Levit. 11.44 1 Pet. 1.15 16. Like unto Jesus Christ Hebr. 7.26 who was holy harmless undefiled separate from sinners Observe from hence the wonderful exactness and strictness of the true Nazarite That 's implyed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Mirificabit He wonderfully separates himself unto the Lord from all pollutions of the creatures He is a man to be wondred at by the dissolute world who think it strange that he rusheth not with them into the same confusion of luxury 1 Pet. 4.4 The Pharisees sect was of all others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most strict 1 Pet. 4. v. 4. There were three sects of the Jewes when our Lord appeared in the flesh as also before the Saducees the Esseni or Assideans and the Pharisees The sect of the Nazarens so the Christians were called Acts 24.5 that was more exact more strict then that of the Pharisees and so far beyond all the rest Our Lord Jesus the Author and subject of the Christian rule he assures his Disciples that except their righteousness exceed the righteousness of the Scribes and Pharisees they shall by no means enter into the kingdom of heaven Matth. 5.20 And his Apostle tels us that whosoever names the Name of our Lord Jesus Christ must depart from iniquity 2 Tim. 2.10 This may justly reprove too many pretending Christians who separate themselves but neither to the Lord nor from their sin but separate themselves one from another and that under pretence of purity The Wiseman tels us of such a generation pure in their own eyes yet are not cleansed from their own dung Prov. 30.12 Prov. 30. v. 12. And the Prophet brings them in saying Stand by thy self come not neer to me for I am holier than thou Esay 65.5 Alas what benefit is it unto us that we are separated from unrighteous men while we are one with unrighteousness that we are divided from idolaters when we yet are joyned unto idols Hos 4.17 even those in our own hearts Ezech. 4. Of such as these S. Jude speaks ver 19. That though they were most lewd and wicked persons these are they saith he who separate themselves sensual not having the Spirit Separate unto Wine and strong drink Counter-Nazarites Of such as these the Lord saith that he will separate them unto evil Deut. 29.21 2. The Nazarite must not come at a dead Body What is here turnd a dead body is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies indeed properly a dead soul So much the Translators themselves confess where they put a man or body in the text they say in the margent that in the Hebrew it is soul Thus Exod. 12.16 that which every man must eat marg soul Levit. 4.27 If any man of the common people sin through ignorance marg any soul And 11.43 ye shall not make your selves abominable by any creeping thing marg your souls Numb 19.11 He that toucheth any dead body of a man the words we have here in consideration are a dead soul And in many other places 2. The Nazarite must not come at a dead body What Not at a dead body That 's an hard saying How then shall we bury our dead which hath been and is held a good work by all but Cynical men This consideration will force us upon a spiritual sense and make us understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies the soul To come at a dead soul is here in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non veniet he shall not come Hierom turns it well non ingredietur he shall not enter into or come into And so our Translators render the word Numb 27.17 to come in as often elsewhere Object But if
Diodati Pagnin Ainsworth and Piscator render the words he shall return from the warfare of the service Arias Montanus Revertetur ab exercitu he shall return from the army And so no doubt the words properly signifie not waiting as ours turn them Whereby the metaphore chosen by the holy Spirit is waived neglected and lost The reason why this service of God is called a warfare he who desires to draw near and cleave unto God will easily understand when he shall finde the law of his members warring against the law of his minde When he shall perceive that the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lies in the evil one 1 John 5. v. 19. Ephes 6. v. 12. who goes about seeking whom he may drink up When he shall consider that he must wrestle with Principalities and Powers with the Rulers of the darkness of this world with spiritual wickedness or rather the spirituallies of wickedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in high places There 's no word answers to places The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heavenly things Such a service of God may well be term'd a warfare 1. The service of the Levites about the Tabernacle of meeting was a laborious service It s called in the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the greatest pains and toyl that men undergo in peaceable times the labours of the ground in plowing sowing harrowing fallowing twifallowing trifallowing c. and this yearly Nam redit agricolis labor actùs in orbem The Plowmans labour turns round every year It s the greatest labour and pains that men can undertake in troublesome times therefore it s called warfare in the text It contains in it self compendiously all evil And therefore war is called evil as the sum of all evils Esay 45.7 The principal labour of the Levite was bearing the burden of the Tabernacle Ye finde all the parts and utensels of the Tabernacle divided among the Kohathites the Gershonites and the Merarites Numb 4. which they must take up and bear so often as the Camp removed Mysticè Such is the labour of the spiritual Levite in the greater and better Tabernacle Hebr. 9.11 He has his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his great labour and toyl about a worldly Tabernacle of earthly minded men He breaks up the fallow grounds the earthly hearts of men which have long lien lay He sowes the feed of the Word which the fowles of the air the evil spirits devour Matth. 13.4 with 19. The Sun of persecution scorcheth it v. 5.6 with 20.21 The thorny cares choak it v. 7. with 22. And it is well if one fourth part of the soyl prove good and fruitful v. 8. with 23. So that the most part of his labour is quite lost and he spends his strength in vain Hence it is that the spiritual Levite is compared to the laborious Ox Deut. 25.4 1 Cor. 9.9 10. He treads out the corn he separates the pure grain from the husk he brings forth the Spirit out of the Letter So that great increase is by the strength of the Ox Pro. 14.4 Yet too often the mouth of the laborious Ox is muzled contrary to the command of God 1 Cor. 9.9 by sensual brutish earthly-minded men But the greatest labour of the spiritual Levit is the bearing of the Tabernacle and the parts of it even that spiritual Tabernacle wherein Christ dwels John 1.14 Of which burden even Moses and he a Levit complains Deut. 1.9 and elsewhere In this regard the spiritual Levit was figured by the Camel a creature that seems to be made to bear burdens and accordingly he is so ready to bear them that he kneels down that the burden may be laid upon him Of his hair penitential garments were made of old such were those of Eliah and John Baptist Does God take care for Oxen 1 Cor. 9.9 or Camels For our sakes no doubt was that written These are part of the herd called Animalia Dei Gods animals Psal 68.10 Among those beasts Jesus Christ is born Matth. 2. the resigned patient beasts Zech. 2.4 beasts before thee Psal 73.22 made to bear the burdens of the weak ones their many frailties and infirmities their murmurings and repinings their contumacies and obstinacies while meantime in great patience and long-suffering they endeavour their repentance and amendment of life 2. Note here a great difference between the temperal and spiritual warfare 1. In the temporal the enemies are outward In the spiritual they are inward according to the former Kings go out to battel 1 Chron. 20.1 According to the latter the Levites go in to war the warfare of the service Numb 8.24 2. The Prophet Esay gives us another difference For every battle of the warriour is with confused noise and garments rolled in bloods But this with burning and smell of fire as in the battle of Gideon against the Midianites Esay 9.5 which was not managed by might or by power but by Gods Spirit which is as fire So that when that light and fire appears all the divided judgements so the Midianites signifie fall foul one upon another and Gideon who breaks and treads under the sin as his name signifies obtains a glorious victory O that unto us that childe were born that unto us that son were given who may make good his great name in us according to the following words 3. Men engage themselves in outward wars to satisfie the policies lusts ambition revenge and covetousness of the worldly Potentates Delirant Reges Plectuntur Achivi Ahab was ambitious and covetous and for the satisfaction of his lusts all Israel mst be scattered on the hills 1 Kings 22.17 But in the inward warfare the spiritual warriour endures hardship as a good souldier of Jesus Christ he entangleth not himself in the affairs of this life that he may please him who hath chosen him to be a souldier 2 Tim. 2.4 O ye Levites these things belong unto you saith the Lord v. 24. if we cleave unto the Lord as we all profess our selves to do and it is the business which the name it self imports how can we adhere unto any creature which may intervene and hinder our immediate union and cleaving unto him 2. From the age of fifty years they shall cease from waiting on the service of the Tabernacle of meeting There seems some jarring between Numb 4. and this place Numb 8. For in the former place the time of the Levites warfare begins at thirty years of age But here Numb 8. their warfare begins five years sooner viz. at the twenty fifth year of their age The reconciliation is easie according to Rabbi Solomon and others who follow him That whereas the Levites warfare consisted of two parts whereof the former was spent in learning the rudiments of those rites and ceremonies which belonged unto their office This was the first part of their warfare which continued from the twenty fifth year of their age until they were thirty years old At that age
of those evil times For if we look impartially upon the present evil averse and perverse state of things we will report that in the general which our Lord spake in a more particular case Things are not so as they were in the beginning For when the man is depraved that Vinculum universi that bond and tye of the universe that compendium creaturarum that sum and breviary of all the creatures that binding cord which makes the harmony between heaven and earth when that 's loose and broken it cannot be but all must full asunder into discord disorder and confusion Here then is work for Moses the Drawer as his name signifies Here is work for Elias the Tisbite the Tâ—rnor as that name sounds Elias must rectifie the depravation of all things John Baptist whom our Lord called Elias began this work as much as befitted his dispensation as the Prodromus or forerunner of Christ in the flesh The other Elias was to return and restore all things He was to rectifie the worship of God to act the part of old Elias over again And since John Baptist could not wash away Baal his Priests the later Elias must fire them out of Israel Baals Priests offer their sacrifices without fire and teach that the sin must remain unconsumed and that its impossible it should be consumed in this world Elias prayes for fire from heaven even the holy Spirit of God which is as fire and that consumes the sacrifice upon the altar of Christs patience even the body of sin that is to be destroyed Yea it licks up the water all the transitory delights and pleasures in sin It consumes the stones the hardness of the heart and the dust the knowing knowledge which is the Serpents food Esay 65.25 1 Cor. 8.1 This Elias must destroy the painted Jezabel which puts Naboth to death by the authority of Ahab And does not Jezabel yet act the same part Revel 2.22 that earthly lying spirit of the false righteousness in the mouth of the false Prophets which by the power and authority of Kings Princes and Governours by the secular power in all ages and in this last part of time puts Naboth to death by false witnesses For what is Naboth but the true Prophesie as the word signifieth And thus at this day the false Priests of Jezebel by their false testimonies suppress the true Prophets of God who have the testimony of Jesus which is the spirit of prophesie Revel 19.10 This therefore is Elia's work to discover Jezebel the false prophets adorn'd with false holiness and to anoint Jehu a type of Christ who was is and is to come and shall cause her to be troden under foot of his army as the old Jezebel was And as Elias must rectifie the worship of God so must he set in order the man toward his neighbour He must turn the heart of the fathers to the children and the children to their fathers He shall put an end to all differences between the spiritual fathers and their children and the spirits of the later Prophets shall be subject to the former Prophets Cum Elias venerit solvet nodos When Elias comes he shall untye all knots resolve all doubts In a word he shall bring back the whole man unto his God He shall restore the natural man to his right and the heavenly man to his He shall recover all Edom to the house of Israel Obad. v. 21. And great reason there is 1. The honour of the God of Order His Wisdom Justice Power and Goodness herein is eminently seen How much more when all what ever is amiss is rectified and brought to right again 2. It is the office of Elias the Tisbite so to do Mal. 4.5 LXX And why should we doubt or despair but such a time there will be when all things which are now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turn'd upside down all out of order all confounded shall be restored and brought to right again have all the Beasts had their reigns and shall not God have his shall not his kingdom come unless we pray in vain unless we pray without faith and hope Have we not a promise that there shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times of refreshing Acts 3.19 Were this mans work no doubt might be made of it but the whole is wrought by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is nothing of man in him It s the work of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God the strong God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipse God himself as Galatinus and Scaliger render that last word And therefore well may Moses pray in faith and we with him that the Lord would return and reduce the ten thousands thousands of Israel and bring them to their first estate 2. As the Lord returns the ten thousands thousands of Israel one to other so likewise unto himself So the Prophet I will gather the remnant of my flock out of all countries whither I have driven them and will bring them again to their selves their rest in the divine nature Jer. 23.3 Which promise another Prophet expresseth thus I will have mercy upon Jacob and will yet choose Israel and set them in their own land where is that it followes And the people shall take them and bring them to their place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 14. v. 1 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 place is one of the names of God in whom all things subsist and have their being and the house of Israel shall inherit them upon the Lords land Esay 14.1 2. When the Lord hath caused his people to return one to other and to himself he gratiously returns unto them and resides with them So the Chald Parapheast interprets this part of Moses's prayer Return O Lord with thy glory dwell in the midst of the ten thousands thousands of Israel Hitherto I have endeavoured to prove my two exceptions against the translation of Moses prayer We have authority also of other Churches The Tigurin Bible and Vatablus Pagnin Munster and Tremellius fat down at the right hand of as also Piscator have before thy face and that for good reason as I have shewen As for the later the most Translators diminish the number in the Hebrew text only Pagnin the Spanish Bible and Ainsworth retain and express it O Israel now arise and take your journey the clowd of the Lords protection is over thee and the Ark of the Lords strength is risen up and scatters thine enemies and puts them to flight before his face Ten thousands thousands of Israel have journeyed in the same way of the Lord before thee Wherefore having so great a clowd of witnesses lying about us laying aside every weight Hebr. 12. v. 1 2. and the sin that doth so easily beset us in every circumstance let us run the race of patience lying before us looking to Jesus the Author or Leader and finisher of our faith the Ark of Gods strength who
for the joy that was set before him endured the cross despising the shame sat down at the right hand of the throne of God Let us choose him for our guide in our motions in our rest leading us out and bringing us in turning and gathering us one unto another and to himself unto whom all the ten thousands thousands of Israel ought to be gathered Gen. 49.10 2 Thes 2.1 Arguments are wont to be brought to perswade us to our duty Are any needful unto this Psal 133. v. 1. If so behold how good and how pleasant it is that brethren dwel even as one The Prophet admires the goodness and pleasure of the excellent way of mutual love These two motives very seldom meet For some things are good which have no delight and pleasure in them as the labour of repentance sorrow for sin the throws and pangs of mortification Some things are delightful which are not good as the pleasures of sin But brethren to dwel together in unity comprehends both Vis unita fortior when they are as one they more strongly advance the profit one of other How good how profitable when many have one heart and one soul and one spirit when the good of one is the good of all when every one rejoyceth in the good of another as of his own how joyful how pleasant This is the pretious ointment the unction of the Spirit John 2.20 which descends from the Holy one from Christ the Head to the Beard the aged ones united unto Christ the dew of the holy Word that renders the heart fruitful There the Lord commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's a great emphasis in that word That blessing And no marvel For what is that Blessing but the life for evermore Psal 24.3 4 5. For unity and love invites God and his good Spirit unto men as when the Disciples were all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord in one place the Spirit of God came upon them Acts 2.1 2. And it is the Apostles Vale to the Corinthians Finally Brethren farewell or rather rejoyce 2 Cor. 13. v. 11. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies be perfect be of good comfort be of one minde live in peace and the God of love and peace shall be with you 2 Cor. 13.11 I will take of the spirit which is upon thee Numb 11. v. 17. and will put it upon them and they shall bear the burden of the people with thee that thou bear it not alone What here the Translators turn I will take of the spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is separabo de spiritu so Pagnin I will separate of the spirit and Vatablus Segregabo I will sever of the spirit and so Munster also the Tigurin and French Bibles Which is properly so to separate as to reserve what is so separated So Arias Montanus reservabo I will reserve of the spirit And to the same purpose Tremellius seponam I will set apart In this sense Esau saith to his father Isaac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hast thou not reserved one blessing for me Gen. 27.36 This separation and reservation is by way of excellency Whence the Princes and Nobles are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only because they are separated from the multitude by reason of high place and dignity but also in regard of that excellent spirit which is in them So we read that Moses Aaron Nadab and Abihu and the Seventy Elders are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Excellent ones or Nobles of the sons of Israel Exod. 24.11 where the Chald. Paraphrast hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grandees and Princes and the LXX hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the elect or chosen ones or the choise of the chosen ones Of such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such choise such excellent men men of an excellent spirit Prov. 17.27 consisted the great Synedrion the Synagoga magna called the Sanhedrin the great Council of the Jewes The ground of ordaining this Government constituted by God himself is that the weakness and waywardness of the people might be born by their Governours Whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only because they are elati or praelati lifted up and preferred above others although that be true but also because their principal business is to bear as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the burden of the people Or if because they are lifted up above others it is as the clowds are lifted up which are also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may shower down showers of Blessings upon the earth as governours ought to do upon the inferiour people Therefore the excellent spirit was imparted unto these seventy men that thereby they might be enabled to bear the burden of the people Whence it is that the spiritual men are the strong men and most able for that imployment We who are strong ought to bear the infirmities of the weak Rom. 15.1 and not to please our selves which is one character of an Elder though under another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1.7 And who are thus strong but the spiritual men Gal. 6.1 Brethren if a man be overtaken in a fault ye who are spiritual restore such an one in the spirit of meekness Yea this spirit is the spirit of love which is so strong that it beareth all things 1 Cor. 13.7 and that the rather because their burden is somewhat lightned by their dear relations of children whom they have begotten 1 Cor. 4.15 and of whom they travel Gal. 4.19 Especially the burden being divided among so many The Lord commands Moses to gather to him seventy men of the Elders of Israel whom Moses knew that they were Elders of the people The LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Presbyters or Elders of Israel whom thou thy self knowest c. Which Eldership therefore is not to be understood of natural age in this outward world but in regard of the wisdom or Christ himself who enters into the holy souls according to the ages Wisd 7. v. 27. Wisd 7.27 which our Translators turn in all ages and makes friends of God and Prophets The Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word for word sound thus according to ages She Wisdom descending into holy souls makes friends of God and Prophets Which is confirmed by the Apostle Ephes 4. v. 7. Ephes 4.7 Vnto every one of us is given grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the measure of the gift of Christ that is of Christ himself who is that gift as he calls himself John 4.10 And Socrates in Plato's Apology for him saith he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods gift to the Athenians as every good man is to the place where he lives It is the spiritual old age or age of the spirit that is here to be understood For if in truth and in Gods computation they were old whom the world accounts such who should be elder then
was void great care was taken for the choise of Matthias in his room Acts 1.21 26. And S. Paul cals himself an Apostle in most of his Epistles and proves himself such 1 Cor. 9.1 2. The like is said by others of Barnabas and Silas They who say that that and other Offices were temporary and to continue only for a time must if they will be believed by judicious men prove their assertion out of the Word of God If the office yet continue in the Church what answers to it but Episcopacy so S. Ambrose affirmes And it may as well be credited as that under helps and governments are to be understood Elders and Deacons which yet I deny not But all these are but Mera nomina names only unless they be informed with the Lords excellent spirit which is most necessary for the informing and actuating as the whole Body so especially the principal members of the Body of Christ And therefore in great wisdom the Spirit of God requires that the meanest and lowest Officers in the Church who are as it were the feet of Christs body the Church 1 Cor. 12.21 the Deacons being to be appointed to their office the Twelve give the multitude of the Disciples this charge Acts 6. v. 3. Look ye out among your selves seven men approved by testimony full of the holy Ghost and Wisdom whom we may appoint over this business Whence we may strongly reason that if the Deacons must be full of the holy Ghost and wisdom then much more must the Elders and Officers of the Church superiour unto them be filled with the same excellent spirit and wisdom And whereas the Apostles must appoint the Deacons as Titus must ordain Elders Tit. 1.5 These weighty businesses are not to be permitted unto the multitude no not of the Disciples to choose either Elders or Deacons though this is at this day practised by what warrant of the Word I know not but to the Apostles or those who though called by another name are yet in their stead as being best able to judge of these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every man judgeth well of the things he knowes and of these he is a competent judge What ever Governour hath this excellent spirit he is thereby enabled to bear all the weaknesses and waywardnesses all the murmurings and repinings of the people under them It is their business And therefore they ought not to domineer over the flocks so I would render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Castellio turns the words 1 Pet. 5.3 Gregibus imperantes domineering or Lording over the flocks Ut reges Gentium qui dominantur eorum like the Kings of the Nations who domineer and abuse their authority over the flocks as Vatablus explains Cleris Cleros vocat greges qui illis velut sortè gubernandi obtigerunt He cals those Cleros that is properly lots who happen unto them as it were by lot to be governed by them And it is the continued Metaphore or Allegory used by the Spirit of God 1 Pet. 5.2 3 4. Much less must they domineer over their faith as to enforce men to their opinions as to rule over their consciences The Apostle when most of all he improves his authority over the flock he most abominates all such dominion 2 Cor. 1.24 Not that we have dominion over your faith but are helpers of your joy for by faith ye stand They must leave the conscience free to God alone the Lord of it Gen. 9. v. 27. who alone perswades the heart Gen. 9.27 what some abuse to that end Compel them to come in Luke 14.23 Beside that it is unhandsome to cudgel men and force them to come to a Feast as the drift of that speech is to be understood the meaning of the word is by perswasive arguments to incline men to what they desire as may appear by comparing Luke 24.29 2 Kings 4.8 Acts 16.15 and other places But we need not further descend unto particulars The excellent Spirit of Christ which is known by the fruits of it Gal. 5.22 sufficiently qualifies all spiritual Governours And this Spirit is that due radical qualification which some zealous for the Government or rather the counterfeit of it believe not possible to be obtained in this life but Dolosè ambulant in generalibus wrap up their hidden meaning in general terms and instead of downright Scripture language that God puts his Spirit upon the Governours choose rather to speak in Conceptu confuso that Christ furnisheth these Officers with suitable qualifications for discharge of the office and work committed to them And since they nor have nor hope for that excellent Spirit how can they convey that spirit by laying on of their hands in Ordination Nihil dat quod non habet If they have not that excellent Spirit how can they give it by their hands to those whom they Ordain as the old Presbyters did S. Paul saith 1 Tim. 4.14 Neglect not the gift that is in thee which was given thee by prophesie by laying on of the hands of the Presbytery And ye read the like Exhortation Stir up the gift of God which is in thee by the putting on of my hands 2 Tim. 1.6 O my Brethren ye who are zealous of Christs government and discipline let us first sit down in the lowest room and yield our selves Disciples unto the Father Esay 8.16 and suffer our selves to be corrected by his discipline and to be instructed out of his law Psal 94.12 and thereby lead unto Jesus Christ and bearing his yoke his cross and patience that being made conformable unto his death we may be made partakers of his spirit his life and resurrection whereby we shall be enabled to bear the burdens of the weak and one anothers burdens whereby we shall be taught to rule our selves and so become Rulers and Governours of the Church of Christ So shall we be able experimentally to preach Christ warning every man and teaching every man in all wisdom that we may present every man perfect in Christ Jesus Col. 1.28 For this is the end why the Lord gives those his gifts unto men Apostles Prophets Evangelists Pastors Teachers and so Elders and Deacons for the perfecting of the Saints for the work of the ministery for the edifying of the body of Christ till we all meet or come into the unity of faith and acknowledgement of the Son of God unto a perfect man to the measure of the stature or age of the fulness of Christ The Lord vouchsafe that great grace unto us all He that gathered least Numb 11. v. 32 33 34. gathered ten Homers and they spread them abroad for themselves round about the Camp And while the flesh was between their teeth yet it was chewed the wrath of the Lord was kindled against the people and the Lord smote the people with a very great plague And he called the name of the place Kibroth Hattaavah because there they buried the people that lusted
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus is implyed whereever these are said to have wrought any thing by faith for faith must have an object on which it must rest and what is that but the power of God who is Jesus Christ 1 Cor. 1.24 O that the Lord had wrought like conquests in our soules by that power But thanks be to God who giveth us believers in his mighty power the victory through our Lord Jesus Christ 1 Cor. 15.57 Caleb stilled the people before Moses Numb 13. v. 30. and said let us go up at once and possess it for we are well able to overcome it Caleb in these words whether by some inarticulate sound implyed in the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Latins by St or by some signe made with his hand as Acts 13.16 Obtain'd silence He encourageth the people to march against the Canaanites alleaging that they were well able to overcome the land But truly our Translators have almost spoyled Calebs military Oration by rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us go up at once What all at once Soft and fair Without doubt Caleb was more wise then to put the people already discomfited upon a sudden expedition Those words are more emphatical if rendred in their genuine and proper sense Ascendendo ascendamus by ascending let us ascend viz. gradatim pedetentìm not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not all at once not all together Some there are who conceive that the great work of salvation is wrought all at once So they say they are justified all in an instant whereas the command is he that is righteous let him be righteous still The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is righteous let him work righteousness still Rev. 22. v. 11. Revel 21.11 It s a gradual and successive work It is none of Gods way of destroying the spiritual enemies but by degrees so Exod. 23.29 30. And to lead men in successively by little and little as Jacob lead his sheep Gen. 33.14 Likewise in the following words it is a good encouragement that Caleb gives when he saith We are well able to overcome it though he saith not so only our Translators make him speak so Calebs words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praevalendo praevalebimus by prevailing we shall prevail Whereby he not only encourageth them averring that they are able to prevail but likewise instructs them and puts them in a way of so doing Let not him that believes make haste nor hope to do the work of the Lord all at once but let us learn of Caleb to make the experiments of our former victories encouragements to after enterprizes So by prevailing we shall prevail nor shall our labour be in vain in the Lord but he who hath begun a good work in us will finish it until the day of Jesus Christ But my servant Caleb Numb 14. v. 24. because he had another spirit with him and hath followed me fully him will I bring into the land whereinto he went and his seed shall possess it These words are to be understood as spoken by the Lord Christ as the Apostle applies the same history unto him Hebr. 3. and 4 where having compared Christ the Lord of the house with Moses Gods faithful servant in it wherefore saith he as the holy Ghost saith To day if ye will hear His that is Christs voice harden not your hearts as in the Provocation as in the day of Temptation in the Wilderness when your fathers tempted me that is Christ For so the same temptation is expresly applied unto Christ 1 Cor. 10.9 Neither let us tempt Christ as some of them also tempted And the Apostle having applyed part of Psal 95. to the same purpose he pursues the same argument Vnion with Christ mentioned Hebr. 3.6 Whose that is Christs house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end He then having quoted the words of that Psalm to his purpose v. 7. 11. he resumes the same argument warning them to take heed of an evil heart of unbelief in departing from the living God v. 12. and exhorting them to exhort one another daily lest they should be hardened by the deceitfulness of sin v. 13. This he enforceth by repeating the same blessed effect the union with and participation of Christ For saith he we are made partakers of Christ if we hold the beginning of our confidence stedfast unto the end whilest it is said To day if ye will hear his voice harden not your hearts as in the provocation for some when they had heard did provoke howbeit not all not Moses not Aaron not Joshua not Caleb Others indeed provoked the Lord and they shall not see it but my servant Caleb because he had another spirit with him and hath fulfilled after me him will I bring into the land whereinto he went and his seed shall possess it In which words we have these divine truths contained 1. Caleb was the Lords servant 2. Caleb had another spirit with him 3. Caleb fulfilled after the Lord. 4. Caleb went into the land 5. The Lord saith he would bring Caleb into the land whereinto he went 6. Calebs seed shall possess it 7. Because Caleb the Lords servant had another spirit and fulfilled after the Lord the Lord saith He will bring Caleb into the land whereinto he went and that his seed shall possess it 8. All those men who have seen my glory and my miracles which I did in Egypt and in the Wilderness and have tempted me now these ten times surely they shall not see the land which I sware unto their fathers neither shall any of them who provoked me see it But my servant Caleb c. 1. The Lord said of Caleb that he was his servant What Caleb was we read Numb 13. What is it to be the Lords servant Generally his servants ye are whom ye obey Rom. 6. And what is it to obey what else but pliably and willingly to submit ones own will to the fulfilling of anothers will 1. Obedience must be pliable and willing Esay 1.19 2. It must be to the command of another as such For if the natural bent of ones own will be to the same act which another commands without respect had to the command as such it is nulla vel minor either no obedience at all or less saith S. Gregory Because obedience properly respects the fulfilling not of our own but of anothers will For example Jer. 35.6 7. Had the sons of Rechab been naturally abstemious and loved no wine their obedience to their father had been either so much the less or indeed none at all When therefore the Lord faith of Caleb that he was his servant it is to be understood that he was obedient that is that he was willing and pliable to the fulfilling of the Lords will That we may the better understand this we must know that there is a
great difference between doing that which is the will of the Lord and being obedient unto the will of the Lord. For we may do that which is the will of the Lord 1. As natural agents not as voluntary Thus the Egyptians lent the Israelites their Gold Jewels at their departure out of Egypt as natural agents for willingly they would never have 1. disfurnished themselves 2. lent their goods to those whom they should never see again 3. and arm'd their enemies against themselves 2. As voluntary agents yet not doing the will of the Lord voluntarily and willingly but either executing their own evil wils as Herod and Pontius Pilate and the Gentiles and the people of Israel did what the hand and counsel of God determined before to be done Acts 4.28 3. Or doing what is the will of the Lord out of fear as Laban hurt not Jacob Gen. 31.29 Pharaoh and the Egyptians let the Israelites depart out of Egypt Exod. 12. Balaam did not curse but blessed Israel Numb 24. 4. Or else they do the will of the Lord out of hope of reward and self-seeking Thus the false Prophet prophesied for hire Some Saducies lived orderly out of hope of temporal blessings The Pharisees made long prayers and gave almes and did all they did to be seen of men All these and many the like do the same thing which God wills to be done but none of them can be said to be genuine servants and obedient unto the Lord. 1. But the first of these we may call serviceable instruments of God Qui acti aguntur which are rather used as tools and wrought by then work of and by themselves 2. The second are the enemies of God whom by his power he so over-rules that he makes them do his work and serve his ends and that when most of all they advance their own 3. The third are the Lords slaves and vassals who would not do any good unless they feared otherwise to be beaten 4. The fourth and last are as it were the Lords Mercenaries and Hirelings who do his work but meerly and solely for wages otherwise they would do no good These all these are as it were the Lords servants extraordinary his retainers and servants at large But the true and genuine servants of the Lord and such as are in ordinary service are obedient unto him pliably and willingly submitting their wills unto the will of the Lord Ephes 6. v. 6. doing the will of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex anima or ex animo as the Vulg. Latin from or out of the soul or minde or heart When their heart is according to Gods heart as the Lord saith of his servant David Acts 13. v. 22. I have found a man after mine heart who shall fulfil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all my wills Acts 13.22 And such a servant of the Lord was Caleb as his name signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secundum cor according to the heart minde and will of God Would God we were all of us such servants of the Lord And that we had as the Lord saith that Caleb had another spirit with him For our understanding of this we must know that the Lord makes a promise unto Caleb and his seed of the Holy Land c. The Lord makes a promise unto Caleb and his seed of the Holy Land upon consideration of conditions fulfilled on Calebs part 1. He had another spirit 2. He followed the Lord fully Touching both these conditions there is some doubt may be made of the Translation As to the former we may render the words out of the Hebrew thus but to my servant Caleb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Reward or because that another spirit was with him c. What is that other spirit and how was it with Caleb 1. As to the former the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritus alter an other spirit that is the spirit of faith whereof the Apostle speaks 2 Cor. 4.13 This spirit of faith rests on the wisdom and truth of God for the performance of his promise and on the power and goodness of God as for the effecting his promise the subduing the Canaanites and bringing Israel into that land This is another spirit differing from that of the false Spies and people which was the spirit of fear bondage and unbelief which other spirit may be rendred a new spirit Esay 65. v. 15. as Esay 65.15 He shall call his servants by another name I rather turn it A new name as the LXX there doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new name All agree that Esay there prophesies of the times of the Gospel wherein All things shall become new 2 Cor. 5.17 Yea what the Prophet there calls another name he calls a new name Esay 62.4 And what S. Luke Acts 2.4 calls other tongues S. Mark 16.17 calls new tongues And what Moses here calls another spirit Ezechiel calls a new spirit Ezech. 11.19 and 36.26 Why had Caleb another spirit He was now entring into an other a new estate the estate of faith in Christ in whom all things are new 2 Cor. 5.17 which he received by the hearing or obedience of faith Gal. 3.2 when he believed in the truth and power of God who promised the holy land to the couragious believers This was figured by all those wars and victories over the seven nations under the conduct of Jehoshua And the dispensation of Christ is described by mortifying killing crucifying destroying and so conquering and overcoming They that are Christs have crucified the flesh with the affections and lusts Gal. 5.24 The old man is crucified with Christ that the body of sin might be destroyed that henceforth we should not serve sin Jos 10.26 Rom. 6.6 This is that death of the Saints which is so pretious in the sight of the Lord Psal 116.15 That death whereof the Apostle speaks For thy sake we are killed all the day long Howbeit this death doth not extinguish us but the sin that is mortified But we become more then conquerours through him that loved us Rom. 8.37 For the atchieving of this victory in his new state there is need of a new spirit even the spirit of faith which is the victory that overcomes the world 1 John 5.4 This will appear if we shall consider that Caleb was ingaged in a war against the seven nations He therefore had need of counsel and strength for counsel and strength are for the war Esay 36.5 And therefore this new spirit was the spirit of faith in the wisdom and counsel and in the might and strength of God which ye read both together on the new man Esay 11.1 2. There shall come forth a rod out of the stem of Jesse and a branch shall grow out of his roots Esay 11. v. 1. A branch growes not out of the roots of trees but out of their stock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore were better turnd a sucker sprout or sprig here
elsewhere and the Spirit of the Lord shall rest upon him the Spirit of wisdom and understanding the Spirit of counsel and might c. 2. This new spirit is said to have been with Caleb that is for his help so what we read Jos 1.17 The Lord thy God be with thee the Chald. Paraph. turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord thy God be in thy help to help with counsel so what we read 1 Kings 1.8 they were not with Adoniah the Chald. Paraphrast hath they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his counsel To help with might and strength so where Job saith I know this is with thee the LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou canst do all things Job 10.13 Thus the Lord promiseth to be for strength to them who turn the battle to the gate Esay 28.6 Whence we may take notice that 1. All men are acted by one spirit or other which is with them acts and leads them in their different wayes 2. All who walk toward the land of holiness are lead by Gods good spirit Psal 143.10 which either 1. initiates and enters us in Gods way as the spirit of bondage and fear Rom. 8 15. Or 2 the spirit of faith and power which goes and leads on towards the accomplishing and fulfilling of our journey 2 Cor. 4.13 And this is the spirit of power Or 3. the spirit of love 2 Tim. 1.7 which brings us home and is the perfection it self for he that dwelleth in love dwelleth in God 1 John 4.16 3. The Lord observeth by what spirit we are lead he took notice of the ten false and lying Spies how they were acted by the spirit of unbelief and disobedience Numb 14.22 He saw also that Jehoshua and Caleb were lead by another spirit All men may observe our outward motions actions words which because most men have learned that abominable Art of Seeming possibly may not proceed from a right principle For although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word anagrammatize one the other and the latter is interpreter of the former and Caleb saith I return'd word to Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josh 14. v. 7. according to what was with my heart Josh 14.7 whereby he gives a notation of his own name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caleb Secundum cor according to the heart and although out of the abundance of the heart the mouth speaketh yet our Lord who knowes the hearts of all men took notice that some who were evil yet spake good things Wherefore since the word that essential word Christ is quick or rather living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Vivus and powerful or rather operative Hebr. 4. v. 12 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sharper or more cutting rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then any two edged sword or above every two edged sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and piercing even to the dividing asunder of the soul and spirit the joynts and the marrowes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a discerner of the thoughts and intents of the heart neither is there any creature that is not manifest in his sight but all things are naked and opened unto the eyes of him with whom we have to do or rather concerning whom is our speech so the Vulg. Latin or unto whom is our account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O how needful is the Wisemans counsel Keep thy heart above all keeping Prov. 4.23 and that of the Prophet Take heed to your spirit Prov. 4. v. 23. Malach. 2.16 1. This justly reproves the timerous and cowardly spirit of many who pretend to that other and new spirit of Caleb as if they were called chosen and faithful Revel 17.14 yet yield themselves to be beaten and buffered by Satan and are overcome by every foolish and hurtful lust which fights against the soul Who boast as if they were Christians and were acted by the other the new spirit yet are indeed as yet under the spirit of fear and bondage Let such as these think sadly of what the Apostle saith Rom. 8. v. 9. If any man hath not the spirit of Christ he is none of his or rather this man is not hâ—s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Calebs example as justly reproves the proud and presumptuous spirit of those who in their own strength strength of imagination which they call faith go against the spiritual enemies like those Numb 14.40 45. or those Acts 19.13 16. and with like or worse success What an honourable testimony does the Lord give of Caleb here That he was his fervant that he had a anew another spirit And was it written for his sake alone that he was the Lords servant and that he had another a new spirit Is' t not worthy our holy ambition is it not a patern that may excite and raise our most industrious imitation How else were all things our examples O thou Israel of God! How great an honour is it to be a servant of the great God! The honour of the servant ariseth with his Lord. Such was theirs who being asked who they were return'd this answer we are the servants of the God of heaven and earth Ezra 5.11 How necessary is that other that new spirit without which Israel cannot prevail without which a Christian is not truly so called Rom. 8.9 We have as great need as Caleb had of another a new spirit Yea have we not more need since our enemies are spiritual and therefore more mighty Esay 31.3 Are not the inhabitants of the holy land who keep possession against us exceeding numerous and strong even manifold transgressions and mighty sins Are not their Cities walled and great even the strong holds of Satan the strong man that keeps his palace even strong imaginations or rather reasonings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 10. v. 5. Are not the sons of Anac there does not pride 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compass many like a chain Psal 73.6 That 's Anac And are there not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruling and reigning lusts Lords that rule over us Esay 26.13 Are there no Amalekites no glozing and flattering tongues which lick up the people they are the Amalekites that gainful shop-sin which makes London called Lick-penny that 's Amaleck that licks up and devours the people But come we to the following point wherein there is more difficulty The Lord saith of Caleb He fulfilled after me An harsh expression wherein somewhat must be supplyed For our better understanding of these words let us inquire what is here meant by fulfilling and how Caleb may be understood to fulfil after the Lord. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn He hath followed me fully So Tremellius Plenè secutus est me and he tells us in the margent that in the Hebrew it is implevit ire post me he hath fulfilled to go after so Pagnin and Munster in the text and Diodati Luther
Tigurin Bible Prohibitionem meam my prohibition or forbidding Coverdale that ye may know what it is when I withdraw my hand Two other Translations ye shall know my displeasure A fourth ye shall feel my vengeance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing to the purpose The Hebrew word here used signifies neither vengeance nor provocation nor prohibition nor withdrawing the hand nor displeasure How be it I finde no Translation so far from the truth as our last and that of Diodati But if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies none of these what does it signifie The word signifies a Breach So Tremellius ye shall know Abruptionem meam my breach So Piscator turns it and explaines the phrase ye shall know how great evill it is when a man breaks himself off from me Or thus That ye may know how great evil it is when I break my self off from any one But the former exposition is the more genuine For this people had broken themselves off from their God and shaken off the yoke of obedience Neque Deus quemquam deserit nisi qui prius Deum deseruerit God forsakes none but such as forsake him first The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a breach must suppose something to be broken a breach must be of somewhat The Lord calls it his breach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my breach It must therefore be of something in God whether counsel or purpose and will And these and like words may be understood as well passively as actively The Pharisees and Lawyers frustrated the counsel of God against themselves Luke 7.30 And I am broken by their whorish heart which hath departed from me saith the Lord Ezech. 6.9 God breaks not his covenant and promise with his people but his people break their promise and covenant with their God It s naturally known that when covenants and bargains are made between men he who fails the stipulation and performance of his promise is said to break his promise and covenant not he with whom the other deals falsely and deceitfully For when one of the parties confederate hath broken his bond and covenant the other is left free Thus the Lord layes the blame of covenant-breaking upon his people Deut. 31.16 17. Josh 7.11 Judges 2.20 1 Kings 19.10 and elsewhere very often The Lord assures his people of his keeping covenant with them Deut. 7.9 He is called the faithful God that keepeth covenant and mercy with them that love him and keep his Commandements to a thousand generations Psal 105.8 and 106.45 and 111.5 Dan. 9.4 Nor ever doth he break his promise or covenant unless his people first break with him In which sense we understand Zach. 11.10 and other like Scriptures Whence it will follow 1. That which is said to be broken off from somewhat it hath been whole and one with that from which it is broken off And therefore since the Lord speaks here of his breach of his people from him surely his people had been one with him How else can they be said to forsake him depart from him c. Deut. 5.9 Ezech. 6.9 It is a truth in Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omne continuum est unum what ever is continued is one And such the Lord made the man of one minde one will one heart with himself 1 Cor. 6.17 He who is joyn'd unto the Lord is one spirit the Syriac interpreter adds with him 2. There is no doubt a Breach made between God and man 3. God here and elsewhere complaines of this Breach 4. Since the Lord complaines of his Breach doubtles he cannot be the cause of it 5. The apostate evill unbelieving heart of man turning from God makes this Breach 6. Gods counsells being conditional may by our default become frustrate 1 Sam. 2.30 I said indeed that thy house and the house of thy father should walk before me for ever But now the Lord saith be it farre from me For them that honour me I will honour and they that despise me shall be lightly esteemed According to this condition Paul and Barnabas speak to the contradicting and blaspheming Jewes It was necessary that the word of God should first have been spoken to you but seeing ye put it or rather thrust it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from you and judge your selves not worthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of eternal life lo we turn to the Gentiles Acts 17. v. 46. Thus the Gadarens rejected Christ Luk. 8.37 1. Hence it appeares that they are much out who conceive that God makes no other then absolute decrees 2. Who believe such absolute decrees as are no where extant in the word of God 3. How justly does this reprove I fear the most of us of our fickleness and inconstancy how yelding how easy how pliable are we to any the least temptation to break off union with our God How does our vain fear melt our hearts How does our hope of some seeming good carry our souls away from the chief good How does worldly sorrow break our hearts off from our God How does any outward pleasing and delightfull object take us and win us according to that of the Poet Hinc metuunt cupiuntque dolent gaudentque Hence men fear desire grieve and rejoyce These are the four Cardinal affections by which the chariot of our souls is moved and removed from our God So fearfull and cowardly was this people Dut. 1. v. 28. The false spies had discouraged their heart or rather melted their heart For so what is solid and strong by faith vertue or prowess and courage is weakned dissolved and melted by fear fainting and unbelief Gen. 45.26 For fear is the betraying of those succours which reason offereth Wisd 17.12 Hushai makes good this metaphor of the holy spirit here used 2 Sam. 1.7 10. He who is valiant whose heart is as the heart of a Lyon shall melt So fearfull and cowardly are all they who have an evill heart of unbelief in departing from the living God They believe not but betray those succours which the great God the Lord of Hosts offereth them Where of he complaines how long will it be yer they believe for all the signes that I have shewed among them Num. 14.11 They fear their many transgressions their strong and mighty sins Amos 5.12 that they can never be over-come Is there any thing too hard for God That 's the question Not whether the enemy be too strong for thee And therefore the Lord there expostulates How long will this people provoke me Num. 14. v. 11. And how long will it be yer they believe me for all the signes that I have shewed the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I have wrought or done among them yea which I have done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in interiore ejus in the midst of them in their heart As they confess Esay 26.12 O Lord Thou hast wrought all our works in us And therefore so much more exprobable
is their base fear and unbelief The Lord expects that men should reason à pari from like reason the most natural argument God hath wrought these signes and wonders for me therefore he is able to do the like and therefore he will do it because he bath promised so to do Thus valiant David argued 1 Sam. 17.37 God that delivered me out of the paw of the Lion and out of the paw of the bear he will deliver me out of the hand of this Philistine So S. Paul reasons I was delivered out of the mouth of the Lion And the Lord will deliver me from every evil work and will preserve me unto his heavenly kingdom 2 Tim. 2.17 18. And so he reasons in behalf of the Philippians Phil. 1. v. 6. being confident or having been perswaded of this very thing that he who hath begun a good work in you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perficiet will thorowly finish or perfect it until the day of Jesus Christ Phil. 1.6 The timerous and cowardly hearts of men will not suffer them to reason thus Therefore their base fear excludes them out of the holy land Revel 21.7 8. He that overcomes shall inherit all things and I will be to him a God and he shall be to me a son Revel 21. v. 7.8 But to the fearfull and unbelieving and abominated ones and murderers and whoremongers and sorcerers and idolaters and all lyars these have a portion but not in the holy land no but their part or portion is in the lake that burneth with fire and brimstone which is the second death How easily is the heart broken off from God by hope and trust in any creature St. Paul well knew this and therefore warnes Timothy charge them that are rich in this world that they be not high-minded nor trust in uncertaine riches or as in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in divitiarum incertitudine in the uncertainty of riches but in the living God 1 Tim. 6.17 If they trust in riches if they be joynd to them they are broken off from the living God They cannot serve God and Mammon And therefore David blaming such man saith he walketh in an image Surely they are disquieted in vain He heapeth up Psal 39.6.7 and knoweth not who shall gather them And now Lord what wait I for my hope it self is in thee Psal 39.6 7. Such an heart-breaker is sorrow Prov. 15.13 By sorrow of the heart the spirit is broken For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 7. v. 10. that sorrow that is according to God worketh repentance to salvation not to be repented of but the sorrow of the world worketh death 2 Cor. 7.10 It breakes the spirit off from the God of life But delight and pleasure in any seeming present good O how violently and suddenly it breakes off the heart from the chief good Unto such an one the Lord speaks in the judgment Psal 50.16 Psal 50. v. 16 17 18. 17 18. Thou hatest instruction disciplin or correction and hast cast my words behind thee How comes this to passe If thou sawest a thief what ever temptation comes to steal away the heart then thou consentedst or wert delighted or pleasedst thy selfe with him and thy portion is with the adulterers For the heart goes a whoring after the eyes Num. 15.38 and the lustfull man becomes patranti fractus ocello His lascivious eye breaks off his heart from the most holy God and melts it into weakness Reuben the beginning of Jacobs strength the excellency of dignity and excellency of power by this means becomes unstable and weak as water Gen. 49.3 4. Of this Apostasie the Lord complains Ezech. 6.9 I am broken with their whorish heart which hath departed from me O Israel Haec fierent si testiculi vena ulla paterni viveret in nobis Would these things be if the spring of holy life so vigorous in our holy Fathers Abraham Isaac and Jacob were derived unto us O Israel Thy God hath never broken his promise with thee he is the faithful God who keepeth covenant mercy with them that love him and keep his Commandements to a thousand generations Deut. 7.9 But thou hast broken promise and covenant with thy God many fourty dayes as this people in the Text did yea many of us more then fourty years Wherefore return O Israel unto the Lord thy God for we have fallen by our iniquity Hos 13.1 and may most justly expect a proportionable punishment for our sins who knowes how soon unless it be prevented by a proportionable humiliation and repentance As when Jonas had proclaimed from the Lord yet fourty dayes and Nineveh shall be destroyed Jonah 3.4 See what effect this wrought ver 5. The people of Nineveh believed God and proclaimed a fast and put on Sackcloth from the greatest of them even to the least of them Nor do I doubt if I may speak a word in season on this Quadragessima Sunday as it has been anciently called but we have altogether as reasonable grounds for a Quadragesimale Jejunium a fast of fourty dayes as the Ninivites had When ever it was or by whomsoever it was first instituted sure I am he wanted not a patern in the holy Scripture Our Lords example unto us is above all other who fasted fourty dayes and fourty nights Matth. 4.2 which was prefigured by Moses Exod. 34.28 and Elias 1 Kings 19.8 who appeared with him in his transfiguration Matth. 17.3 What if we produce a downright precept of Christ for Christians fasting Ye shall finde it recorded in three of the Evangelists Matthew 9.14 15. Mark 2.18 19 20. Luke 5.33 34 35. where the Disciples of John and of the Pharisees move this question to our Lord why do the Disciples of John and of the Pharisees fast but thy Disciples fast not Our Lord answers this question 1. Why for the present his Disciples could not fast They were children of the Bride-chamber and as yet the Bridegroom was with them therefore they could not fast 2. He gives command to his Disciples for after-time that they should fast and gives reason for it The dayes shall come when the Bridegroom shall be taken away from them and then shall they fast in those dayes We read no where that our Lord ever repealed or annulled this precept This precept therefore must stand firm at least while the reason of it stands firm Let us therefore inquire concerning the marriage between Christ and his Church and whether the heavenly Bridegroom be with us yea or no There were three special times observed in marriage not only among the Romans Lacedemonians and other nations but also among the Jewes 1. of espousing and betrothing when the stipulation and promise were mutually made between the Bridegroom and the Bride whence the names of sponsus and sponsa and our English word Wedding from the Dutch Medden to promise this time the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is the time of
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
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
in the inmost of thine assemblies For if saith Ignatius ye often come together to the thanksgiving and glory of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the powers of Satan are destroyed his fiery darts of temptations which he casts to inflame us unto sin are rendred ineffectual Your unnanimity and agreement in the faith is his destruction and the torment of his Angels So he Nor is the danger of neglecting this fault contemptible They who come not up to keep the feast of Tabernacles shall have no rain Zach. 14.16 17. Men have long looked at Christ without them and many hundred years since Now the Prophet speaking of the times of the Gospel and dispensation of the spirit the eighth day invites all nations to come to the spiritual Jerusalem to keep the feast of Tabernacles that now at length they may own him the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the indwelling Deity who doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take up his Tabernacle in us that they may come that is believe John 6.35 and that Christ may dwell in their hearts by faith Ephes 3. Yea Christ himself cries out on the eighth day of that feast he that is a thirst let him come to me and drink If men come not so to him nor believe in him so that he may dwell in their hearts by faith they shall have no rain no showers of blessings nor shall the rivers of living water flow out of their belly which he spake of the spirit which the believers on him should afterward receive John 7.37 38 39. All these laid together make the feast of Tabernacles appear the most excellent of all the rest as being the last and the eighth day of that feast more excellent then all the other Indeed as I shewed before it 's no part of the feast but a supernumerary day a day which imports an excellency as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to be redundant and abounding which also import excellency This octonarius the number of eight is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is interpreted numerus pinguedinis numerus compositus ex primo numero binario intra denarium impingantus a number of fatness because it hath the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pinguem esse to be fat abounding with mysteries as also because it answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oyl a principal figure of Gods good spirit which signifies the fatness of Gods house Psal 36.8 fatness wherewithal the soul is satisfied Psal 63.5 That oyle which swims aloft above all legal ceremonies above the septenary of the legal Sabbath above all compulsions of the Law nor comes it at all by the works of the law but by the hearing of faith Gal. 3.2 Do we keep this feast unto the Lord as we ought All his feasts are holy convocations and to be proclaimed such Levit. 23.2.37 And the Church is assembled together in Gods and Christs name which is holy 1 Cor. 5.4 And we must be holy as he is holy The proselyte to be adjoyned unto the Church is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw out and gather up such is the Church of God and Christ such as are drawn out of hell and assembled and gathered unto God Such is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a congregation and assembly of holy ones called out of the world which lies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 5.19 in the evil one which is more truly so rendred than by our Translators who turn it wickedness 1 John 5.19 Therefore every one of those who were baptized professed an abrenuntiation of the evil one saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I renounce Satan before he adjoyned himself to Christ saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I list myself in the roll of Christs souldiers And hence it was that the sons of Israel kept the feast of the Pasover before they kept the feast of Tabernacles The restraint of the 7th day the restraint from the sin before the restraint of the eight day the addicting binding and consecrating themselves to God and his righteousness Yea the sin is supposed to be consumed before we keep the feast of Tabernacles according to what Moses wrote Numb 33.2 Moses wrote their goings out according to their journeys Numb 33. v. 2. by the commandement of the Lord The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It were authority enough for those journeys if written only by the commandement of the Lord but it adds much to the authority of that journal containing 42. journeys of Israel that Moses wrote them at from or according to the mouth of the Lord as the words properly signifie so that the Lord dictated unto Moses who was the Lords Amanuensis and wrote according to from or at the mouth of the Lord. Now the first journey was from Ramasses to Succoth Numb 33.5 How does that concern our present business Much if we consider when they took their journey from Ramasses viz. on the morrow after the Passover ver 3. when now we become conformable unto the death of Christ the lamb slain the true Passeover offered for us and begin to purge out the old leaven of malice though that word malice in English signifies hatred but so doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which it answers in the Greek I wish it were rather turned naughtiness or leudness when we have begun to purge out the leaven of leudness on the morrow after the passeover they went from Ramasses that is the melting and dissolving of the iniquity which moulders away and consumes by conformity to the death of the lamb and therefore the Psalmist saith that the ungodly shall perish and the enemies of the Lord those of our own household shall consume as the fat or what of the lambs is pretious they shall fail or fade away as the smoak Psal 37.20 David compares sin to the fat of lambs offered for the burnt sacrifices which is easily dissolved and melted upon the altar such is the melting of the iniquity signified by Ramasses from whence they journeyed to Succoth that is Booths Tents or Tabernacles That was their first journey They encamped at Succoth which was the occasion that the Lord took for instituting the feast of Tabernacles according to Levit. 23.42 43. All they who keep this feast are the home-born of Israel who are pure in heart Psal 73.1 Israelites indeed in whom there is no guile John 1.47 who walk according to the rules of the feast Gal. 6.16 whereof we have heard the first The eighth day Israel must have a solemn assembly or rather a restraint and retention The second rule of the feast is 2. Ye shall do no servile work therein word for word ye shall do no work of servitude Therein is a supplement how needful I shall shew anone Herein we must inquire 1. what this servile work or work of servitude is And it is hard to say since disputes of the Canonists and Summists about
neither go nor stand Yet this is one great infirmity and weakness of many who believe themselves Saints and grown men in Christianity This justly reproves those who when they have passed over Arnon think that they are come to their rest to the end of their journey not considering that there are diverse stages in our journey toward the heavenly Canaan Wherefore let us proceed Behold I have given into thy hand Sihon the Amorite King of Heshbon and his land The words contain the Lords free donation of Sihon and his land into the power of Israel The gift is either personal or real 1. Personal and so we have the name of the person Sihon illustrated by his nation an Amorite his royal authority King and his royal City Heshbon 2. The real gift is his land Of these the Lord gives Israel a demonstration Behold or see I have given into thy hand Sihon c. In which words these Axioms are contained 1. Sihon the Amorite King of Heshbon had his land 2. God gave into the hand of Israel Sihon the Amorite King of Heshbon and his land 3. The Lord saith Behold I have given in thy hand Sihon the Amorite King c. 1. Sihon the Amorite King of Heshbon had his land The land of Sihon is that which is otherwise called the land of Gilead as appears Numb 32. v. 29. compar'd with v. 33. Howbeit this land of Gilead was now called the land of the Amorites for Sihon King of the Amorites had fought against the former King of Moab and taken all his land out of his hand even unto Arnon Numb 21.26 And this was Sihons land What was his City His City was called Heshbon that was the royal City of Sihon King of the Amorites Numb 21.25 Deut. 1.4 Whence observe that 1. Sihon the Amorite a wicked man had his land the Lord calls it his So the Edomites the Moabites and the Ammonites all sinful nations yet had their Cities and Territories by the best right Jure divino by divine right as appears by Deut. 2.5.9.19 Whence it is evident That Dominum rerum temporalium non fundatur in gratia The dominion of temporal things is not founded in grace As for the mystical meaning of these words Sihon has his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of the same signification and extent with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to sweep away dust durt or filth also to destroy extirpate and root up So that Sihon is a Sweeper a Destroyer one who extirpates and roots up These are no meet qualifications for a King yet this Sihon is said to be King of Heshbon That 's Sihons royal City and what is Heshbou What else but the thought and imagination So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies So that Sihon the Amorite is that talking bitter froward rebellious domineering spirit in men which sweeps away destroyes extirpates and roots out all good cogitations and thoughts out of us and implants all evil thoughts in their room And in these evil thoughts Sihon dwels Ill â se jactat in aula Sihon keeps his Court in Heshbon among the thoughts That we may the better understand what Sihons royal City and Court is we must know what Heshbon the thought and thoughts are They are certain inward acts of the reasonable soul which may be considered either abstractly in themselves as they are without commerce or influence upon the affections receive no taint from them and so they may be said to be indifferent Such are they which befal men waking like Dreams These although we cannot call them evil because they receive no corruption from the evil will and affections yet without doubt they are great impediments and rubs in our spiritual journey and hinder our proficiency and growth in grace yea and too evident a signe they are of an empty heart that is not filled with the love of God For if the heart be filled with these intus existens prohibet extraneum they keep off God from his Sanctuary Eezch 8.6 The thoughts may be considered concretely as they excite and stir up affections 1. Either to good as concerning our God and the eternal state of our souls and so consequently the thoughts are good as where the Psalmist saith I said or thought I will look to my wayes Psal 39.1 Or 2. As they move us to evil in which regard they may be called evil thoughts Ezech. 38.10 So that the good or evil thoughts receive their tincture and name from their objects whereabout they are conversant and busied But because as Scire malum non est malum to know evil is not evil so Scire bonum non est bonum to know what is good is not that good we know we must understand that thoughts are either speculative or practical 1. The speculative thoughts busied about evil it is not necessary that the thoughts themselves should be evil For God himself is said to know the vain and sinful thoughts of men Psal 94.11 when yet his thoughts are no more infected by the evil then the Sun is by shining on a Dunghil And thus some excellent men have known evil and how to act it yet have not done it as it s said of Titus the Emperour that he knew how to counterfeit the hands of all the great men of Rome but he never did it unto any mans hurt How much more is this true of our Lord and his Apostles who in their reproofs and dehortations are necessarily supposed to have known the evils which they reproved and from which they deborted yet were they not so much as in a thought guilty of them or corrupted by them Howbeit in men under an inferior dispensation even speculative thoughts of evil Job 31. v. 1. may administer oecasion of evil So Job reasons I have stricken a covenant with mine eyes and why should I think upon a Maid As for the practical thoughts about evil which proceed to delight and consent in the evil there is no doubt but they are evil And in these Sihon having rooted out the old inhabitants out of the heart the good thoughts proceeding from God Psal 139.17 2 Cor. 3.5 he brings in a Colonie of his evil thoughts and these are his royal City his Mansion house where he resides and dwels Hence we may observe that if Sihon be King of Heshbon if the destructive and extirpating spirit bear rule in our thoughts the man is no doubt fallen from his God For since the heart is fons omninum actionum ad extra since all actions proceed from the heart and most mens thoughts and actions are most unlike unto God unto whose image the man was made it cannot be but the heart the Fountain of our thoughts and actions hath been corrupted Neque enim oculos ad concupiscentias sumpsimus neque linguam ad maleloquium neither received we our eyes for concupiscence nor our tongue for evil speaking nor our ears to hear evil words nor our
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
in Chief vouchsafes to visit them So saith that man of war who had experience of it Psal 34. v. 18. Psal 34.18 The Lord is near to the broken of heart and will save the wounded or contrite of spirit And his salvation is nigh them that fear him that glory may dwell in our land Psal 85.9 Now who would not serve under such a Commander who disdains not to visit yea to be billetted with the meanest of his common Souldiers Esay 57. v. 15. Hear what he saith Esay 57.15 Thus saith the High and Lofty One who dwelleth or abideth for ever and whose Name is holy I dwell in the high and holy even with him who is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones And therefore it is no mervail that his Name alone is exalted Psal 148. v. 13 14. and his Majestie is above the Earth and the Heaven who exalteth the horn of his people the praise of all his Saints or mercifull ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of Israel the people nigh unto him Psal 148.13 14. Then followes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or last triumphal song Revel 19.1 God grant we all may sing our parts in it Hallelujah Attende Tibi SER. XIII Look to thy Self SERMON XIII Deuteronomie 4. ver 9. Onely 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 THis Text containes precepts of greatest moment yea as the first is here propounded it s of only moment Only take heed to thy self and keep thy soul diligently And the precept of conveying the doctrine to after ages is of like moment Thou shalt teach them thy sons and thy sons sons Which is the same but in a more large sense which S. Paul saith to Timothy 1 Tim. 4.16 Look to thy self and the doctrine The words may be considered in themselves or with reference unto those preceding In themselves they contain two general precepts The former may be divided into two formally differing one from another but really one and the same 1. Only take heed to thy self 2. The next is very like unto it and indeed the same with it or little differing from it And keep thy soul diligently This is demonstrated from the end and the adjunct caution The end is two wayes expressed and the later the effect of the former 1. Lest thou forget the things which thine eyes have seen and 2. Lest they depart from thy heart which later will follow in case of our fail in the former This precept or precepts must be observed for this end or ends SER. XIII without fail without interruption all the dayes of thy life And thou must take care of the transmitting what thine eyes have seen to thy sons and to thy sons sons In the words are contained these divine sentences 1. Israel had seen some things or words 2. Israel ought only to take heed to himself and keep his soul diligently 3. Israel ought to take heed to himself and keep his soul diligently lest he forget the things or words which his eyes have seen and lest they depart from his heart 4. Thus and thus Israel ought to do for these ends all the dayes of his life 5. Israel ought to teach them his sons and his sons sons 1. Israel had seen some things or words Wherein we must enquire what these things or words were and how Israel had seen them 1. What they here turn things are properly words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and indeed so to be rendred as I shall shew anon Those things or words if we look for 1. In the former part of the Chapter they are either the Law of the Lord taught by Moses v. 1.5 Or Examples of the breach and observation of the Law with their suitable events v. 3. Your eyes have seen that which the Lord did because of Baal-Peor For every man which went after Baal-Peor the Lord thy God hath destroyed him from the midst of thee But ye that did cleave unto the Lord your God are alive all of you this day 2. The things or words which their eyes had seen are expressed in the tenth Verse following the words of the Text. Take heed to thy self and keep thy soul diligently lest thou forget the things or words which thine eyes have seen c. The day when thou stoodest before the Lord thy God in Horeb c. For the words they had seen are understood of those which follow v. 10. viz. the words of the Law v. 13. the Ten words Deut. 10.4 which therefore Israel is commanded to convey to their sons and their sons sons Accordingly the LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the words which thine eyes have seen So Hierom Ne obliviscaris verborum that thou forget not the words c. So likewise the Chald. Par. and Arias Montanus But could Israel see words The use of the sight for hearing is very frequent in Scripture All the people saw those thunderings or voyces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 20. v. 18. Luke 2. v. 15. and they are said to see the noise of the Trumpet Exod. 20.18 So Luke 2.15 Let us go even unto Bethlehem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let us see this word John speaks of himself and his fellow Apostles and Disciples That which we have seen with our eyes that which we have looked upon and our hands have handled of the word of life 1 John 1.1 And again v. 3. That which we have seen c. But why must Israel see these things or words 1. Surely what is purely divine cannot otherwise be revealed unto man but by a divine Oracle could Plato say 2. Nor can there be an intercourse between God and man otherwise then by divine words But how could this be truly spoken to Israel That their eyes had seen the words of God namely the Decalogue or Ten Words as they are called For many of Israel to whom Moses spake were yet unborn when the Law was given as all under 38 years of age And how then can it be said of them that their eyes had seen the Ten Words It is well known that the Lord deals with a whole Nation as with one man so he speaks of Moab and Ammon of Elam of Assur and to Israel here Thine eyes have seen For although the persons may be diminished or increased yet the Nation is the same as a River alwayes ebbing or flowing is yet the same River Beside the parents had a charge to transmit the knowledge of the divine words to their children and posterity which therefore they must regard as if their own eyes had seen what their Parents convey unto them Yea succeeding ages accounted what their forefathers did or suffered to be suffered or done by
and to themselves Hos 12.4 He found him in Bethel and there he spake with Us saith Hosea many ages afterward However this be true and satisfactory yet are there inward and spiritual words and an inward sight of them What other words are they whereof the Psalmist Psal 19. and the Apostle speak Rom. 10.18 Have they not heard Yea verily Their sound went into all the earth and their words into the ends of the world 1. Hence it followes that Gods words are visible words S. John saith as before That which was from the beginning which we have heard which we have seen with our eyes which we have looked upon and our hands have handled of the word of life And again v. 3. That which we have seen and heard declare we unto you The Word of life was visible unto S. John and his fellow Apostles For howsoever some men may satisfie themselves and others with saying that S. John here speaks of the dayes of Christs flesh when the Apostles saw and heard him surely the same may as well be said of those who apprehended him smote him crucified him For these saw him heard him handled him and that roughly Besides the humanity and flesh of Christ is no where called the Word but the Word is said to be made flesh and to dwell in us John 1.14 Adde hereunto that what S. John saw heard and handled was from the beginning 1 John 1.1 Whereas the flesh of Christ was not from the beginning but in time and the fulness of time Gal. 4. There are inward and spiritual senses whereby the man of God sees and hears savors tastes and handles the words of God Such senses there must be because there is an inward man of the heart which must not want his due powers and faculties For since his words are spirit and life John 6. how can they be otherwise perceived then by spiritual senses according to the Apostles reasoning 1 Cor. 2.14 The natural animalish or souly man perceiveth not the things of the Spirit of God for they are foolishness unto him Hebr. 5. v. 14. and he cannot know them because they are spiritually discerned And therefore the perfect men have their senses exercised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the discerning of both good evil Heb. 5.14 The words of God are sure firm and certainly true as being demonstrable and that by the most principal demonstration even from the evidence of sense The words which thine eyes have seen For although the words of God are conveyed by hearing whereby faith cometh Rom. 10.17 Yet the most certain sense is that of seeing according to that well-known and approved speech of the Poet Tardiùs irritant animos demissa per aures Quà m quae sunt oculis commissa fidelibus Things heard more slowly move the minde then they Which are committed to faithful eyes Hence proceeds the tactual approbative and experimental knowledge of the divine words So that unto such experienced men we may appeal Do you not see this truth do you not handle with your hands this word of life do you not taste that the Lord is gratious 1 Pet. 2.3 This is the most certain knowledge and most beneficial attainment of the living Word of God when we relish savor handle see and taste it when we have our share of what we know Thus according to the old Etymologist Sapientia est sapida scientia Wisdom is a savory knowledge of divine things I shall end this point with the Apostles prayer for his Philippians For this I pray Phil. 1. v. 9. that your love may abound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in acknowledgement and all or every sense Phil. 1.9 2. Only take heed to thy self and keep thy soul diligently In which words we must inquire 1. What this self is 2. What the taking heed and keeping of thy self is and 3. What it is only and diligently so to do 1. Moses explaines thy self by thy soul and thy soul by thy heart For so no doubt Animus cujusque is est quisque every mans soul and minde is himself and is very frequently so used in Scripture as I have heretofore shewen Thus what S. Luke 9.5 cals himself S. Matth. 16.26 cals his soul And the soul is here explained by the heart for although the heart sometime be specially taken for the affective part of the soul Phil. 1. v. 9. and is so distinguished from the minde Matth. 22.37 Yet most-what it s understood more generally of all the parts of the soul and the whole inward man so what is called the heart Matth. 15.19 is what is within Mark 7.21 This is thy self here understood when Moses saith Take heed to thy self The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turnd take heed is passive and properly signifies Be thou observed or kept and it is the Passive of the same Verb following howbeit the force and use of it is reciprocal and reflex as Deut. 2.4.23.10 Josh 23.11 Mal. 2.15 The LXX render this word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heed which is elliptical and defective in regard of the sense For it signifies no more then adhibere to apply and lay to as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to apply the minde the understanding the thoughts the heart the memory as we say adhibere applicare adjicere advertere animum to apply ones minde to something This we often meet withal in Scripture Esay 42.25 he laid it not to heart and 47.7 and 57.11 Ezech. 40.4 Set thine heart upon all that I shall shew thee Dan. 10.12 Thou didst set thine heart to understand This is done when we fix our wandring thoughts and desires by meditation and laying them up in our memory and reserving them for life and practice As for the manner measure and degree of keeping it s two wayes expressed in the text 1. Only 2. Diligently 1. Only excludes all other keeping and care of any thing else to be kept except thy self thy heart thy soul at least comparatively so that the keeping of thy self thine heart thy soul is either sufficient of it self in lieu of all other duties or to be preferred before and above all other To which is also added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which they render diligently which imports two things 1. Not only care whence Hierom turns it Solicitè carefully and the Orator defines care Aegritudinem animi cum cogitatione a pensiveness of minde with taking thought 2. It implies also strength to be used that thereby we may prove and improve our care whence it s rendred by Valdè which is Validè strongly mightily The Wiseman exhorting to the same duty keep thy heart saith he with all diligence which is better rendred in the margent Prov. 4. v. 23. keep thy heart above all keeping which answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a note of comparison so that the Wiseman requires a great degree of keeping the heart above all other keeping And
wise Salomon directed by the onely wise God have injoynd the same in vain that every one should keep himself his heart his soul diligently If no man had power so to do At least they were confident that the Sons of wisdom the Israel of God Believeres in Christ such as we all profess our selves to be that such as they have power over their own soules hearts and spirits to keep them Because they have in them the power of God which is Christ himself to keep them 1 Cor. 1.24 3. A man cannot be too strict too carefull too diligent in the keeping of his own heart He must keep it with all keeping yea above all keeping So that what care and regard men have to their houses their fields their treasures the safety of their wives their children their friends their servants Such care such vigilancy yea greater care greater regard ought to be had of the heart If these must be garded the heart must be re-garded the gards must be doubled in defence of the heart If we set on locks for the preservation of our treasure we must set on locks double locks and barres for the preservation and keeping of our heart 4. If this care this watchfullnes be required of every one in regard of himself Hebr. 13. v. 17. how great must their care their observation be who watch for others souls Hebr. 13.17 Obey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them that lead you and submit your selves for they watch for your soul c. How much greater must their care be who have charge of all 2 Cor. 11.28 the care of all the Churches Such was S. Pauls charge But the keeping of others and Watching over them is not the ministers duty onely but even every mans in regard of every man according to his power And therefore the wiseman Ecclus 17.14 He that is the Lord said unto them Beware of all unrighteousnes that 's a command to look to our selves and to keepe our owne hearts and he gave every man commandement concerning his neighbour that 's the care for others And that men are grown careless and regardless of others it proceeds from that Cainish nature which men have gotten by long walking in the way of Cain It was his speech Gen. 4.9 Am I my brothers keeper 1. This justly reproves the gross mistake if we may so call it of this precept Moses saith only take heed to thy self and keep thy soul diligently And how many of the Apostate Israelites take heed to their brutish those carnal selves and keep their body diligently take care of their flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13. v. 14. Rom. 13.14 pamper their bodies feed them riotously and gluttonously clothe them gorgeously They who wear soft raiment are in Kings houses saith our Lord Matth. 11.8 Should some one of our Saviours genuine Disciples behold our Congregations he would think we were all Courtiers 2. Others when they are counselled by Moses to take heed to themselves and keep their souls diligently let them alone to provide for their natural their animalish selves and they keep their souls diligently Their money is their souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gold is the blood and soul of these men Meantime that divine self that off-spring of God its troden under the feet of the beastly the brutish self the sensual self The immortal soul born out of God and created to bear the image of the heavenly it s wholly neglected miserable poor and naked This this is the wisdom of the carnal man to take great heed unto the flesh which is corruptible and must shortly perish to provide with greatest care for the body which is no better then a man-case feed it clothe it deck it wash it trim it rub it paint it powder it spot it c. In cute curanda plus aequo operati Too busie men and women are in caring for their skin As for the immortal soul bought with an inestimable price which should feed on faith Psal 34. v. 3. Psal 34.3 and be gloriously clothed with the Lord Jesus Christ and his Spirit made to be the dwelling of the Deity it s so little cared for so slighted and disregarded as if indeed it were not at all Minima maximi maxima minimi aestimantur least things are most regarded the greatest least O thou degenerate unworthy brutish man Consider once what thou art and know thy self Call thy self seriously to an account whence thou art and of how noble a stock who was thy maker and for what end he made thee and how unlike thou art unto thy God to whose image thou wert made and how unlike thy self when thou camest out of Gods hands Humble thy self and sit in the dust whereinto that flesh thou tamperest is ere long to be resolved Put off thine ornaments that the Lord may know what to do to thee Exod. 33.5 Clothe thy proud flesh with beasts skins as our God clothed sinful Adam to teach him thereby mortification of his sin Gen. 3.21 Be exhorted O Israel to take heed to thy self to keep thy heart to keep thy soul diligently Care O care for thy soul as a thing of greatest price as that whose worth cannot be countervailed by all the creatures as being better worth then all the world For what shall it profit a man if he shall gain the whole world Mark 8. v. 36 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and lose or be punished with the loss of his own soul Or what shall a man give in exchange for his soul Mark 8.36 37. Consider how easily the heart walks after the eyes Job 31.7 How slippery our standing is how dangerous our fall that being fallen we can never rise by our selves that sin which defiles the soul may be engendred by an evil word yea by a vain thought Jer. 4.14 Jer. 4. v. 14. O Jerusalem cleanse thy heart from wickedness that thou mayest be saved How long 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wilt thou cause thy vain thoughts to lodge in the midst of thee That consent unto the temptation compleats and perfects the sin That sin being perfected brings forth death O what great need therefore is there that we take heed to our selves and that we keep our souls diligently that we keep our hearts above all keeping The meanes to keep thy self thine heart thy soul O Israel is not here prescribed by Moses The most effectual meanes was reserved for him whom the Lord would raise up who should be like unto Moses For surely the Lord such is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his moderation and equity would not injoyn such an hard duty as this is to be done but he would also shew the most effectual meanes and way how it should be done Wherefore the Lord Jesus whose main end of comming into the world was to save mens soules he prescribes two powerfull expedients and meanes to be used by his disciples for the effecting of it Luke 9.23 1. Self-denyall and 2.
Taking up the Cross 1. Self-denyall stands as a Porter to keep the dore of the heart And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to keep signifies all the Porters duty in three acts Observare Cohibere prohibere 1. To observe who comes in and who goes out For so every one ought to take heed what thoughts enter into his heart and what desires run out 2. To keep the heart at home that it go not after the eyes Num. 15.39 3. To award and keep off temptations Job 31.1 2. The Cross and patience of Jesus Christ is as a strong dore with locks and barrs to withstand and bear off all forcible entry And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Prison-house Gen. 40.3 According to our Lords precept Luke 21. v. 19. Luke 21.19 In or by your patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possess ye or gain ye the possession of your souls Such diligent heed must be taken for the avoiding of great evills that otherwise will follow That 's the third divine Axiom 3. Israel ought to take heed to himself and keep his soul diligently lest he forget the words which his eyes have seen and lest they depart from his heart This point adds to the former the consideration of the ends why Israel ought to take heed to himself and keep his soul and these ends are powerful reasons of this important duty from the great and imminent danger which will ensue upon the neglect of it Wherein we have 1. The caution or warning only take heed to thy self and keep thy soul diligently 2. The peril and danger that otherwise will follow lest thou forget the words which thine eyes have seen and this danger brings in another lest these words depart from thine heart Herein we must enquire what forgetfulness is which because its a privation and privatives are best known by their positives we must first learn what memory is and what it is to remember which according to Plato Speusippus and others of that School is Cogitationes conservare to keep our thoughts And they say that the better memory is Dispositio animae inhaerentem veritatem custodiens a disposition and frame of the soul keeping truth inherent in it But these descriptions seem too strait for the nature of memory Others therefore ascribe two offices unto it others three 1. To lay up in memory 2. To retain 3. To recall to minde The two former may be reduced to one 1. As to keep and retain the thoughts 2. To recal them when they are lost or in danger of losing when we have use of them Thus Jacob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laid up and kept in his memory the dreams of his son Joseph Gen. 37.11 So did Mary keep in her heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the words which were spoken of Christ by the Shepherds Luke 2.19 Luke 2. v. 19.51 And again v. 51. His Mother kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these words Our Translators turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former place things in the later more advisedly sayings And as to remember is to commit and retain our thoughts in memory so likewise it signifies to recal them as Luke 22.61 Peter remembred the words of the Lord Luke 24.6 7 8. To forget therefore is to lose our thoughts and let them slip out of our custody and keeping So the Apostle understood forgetfulness Hebr. 2.1 If we inquire into the reason of this warning it proceeds from the great love of God toward his Israel 1. He knowes the excellency of the words and things committed to our trust and the custody of our memories even the holy and blessed Trinity and the work of our creation Eccles 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Creators the Law of God the Father Malac. 4.4 The Redemption by Jesus figured by bringing Israel out of Egypt Deut. 16.3 Jude v. 5. Vulg. Lat. Sins committed against so great grace Deut. 9.7 Ceasing from our sins figured by the Sabbath Exod. 20.8 and many the like which is not a bare memory but such as puts us upon sutable duty Verba sensuum innuunt affectum effectum words of sense inward and outward import affection and effect answerable thereunto as Deut. 8.18 19 20. Psalm 22.27 and many the like 2. These are too sublime and of too high a nature for the foolish heart of man left to it self to contain Prov. 24.7 And there is in us by corrupt nature a stupidity and dulness in regard of spiritual things Hebr. 5.11 And Satan with his evil spirits interpreted by our Saviour the fowls of the air is watchful to catch the Word of God out of the heart when it is sowen Matth. 13.19 He is ready 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to drink and swallow up the precious liquor of the spiritual doctrine if we let it slip and it run out of our vessels 1 Pet. 5. v. 8. Hebr. 2.1 1 Pet. 5.8 3. The memory it self is frail and weak as a vessel that has got a fall that 's crackt and riven So saith the Wiseman that the inward parts of a Fool are like a broken vessel he will hold no knowledge as long as he liveth Ecclus 21.14 4. The memory is too often full of somewhat else and so intùs existens prohibet extraneum a vessel full of one liquor will not hold another Non datur penetratio dimensionum two bodies cannot be in one place nor two contrary spirits in one soul The Fool full of his own knowledge cannot receive divine understanding Proverbs 30.22 Great need therefore there was that the Lord should warn us of this danger 1. Whence we may observe the Lord hath given us the tutelage and gardianship of our selves our souls our hearts and what is that but our memories whereby we retain holy thoughts and the divine words which our eyes have seen Plato tells us that Mnemosyne is the Mother of the Muses The meaning is that the memory brings forth and nourisheth all the good thoughts It is the true inward Eve the Mother of all the Living ones which brings forth unto us spiritual Children According to which whosoever doth the will of God he is the Mother of Christ Matth. 12.50 For all the senses outward and inward were made for the life especially the two disciplinary senses Seeing and Hearing The Lord hath given them both for this end And therefore the eye is a seeing eye when a man sees the divine Words and discerns aright what the will of the Lord is and the ear is an hearing ear when he obeyes the commands of God And therefore the wiseman tells us that the hearing ear and the seeing eye the Lord hath made even both of them Prov. 20.12 Whence our Lord he that hath an ear to hear saith he let him hear Matth. 13.9 Rev. 13.9 Thus the retentive memory and the heedfull thoughts are given unto man as his meet help before him Ephes 1.4 Thus the woman was created for the
man 1 Cor. 11.9 to bring him forth living children and to keep the house of his heart Thus the thoughts are brought under the obedience of Christ 2 Cor. 10.5 and they are serviceable unto God and Christ who is our life and heed and keep his words the words of life This is the wife of which Solomon speaks and thus the Wise man gives excellent counsel Eccles 9.9 See or injoy life with the wife which thou hast oved all the dayes of the life of thy vanity which he hath given thee under the Sun all the dayes of thy vanity for that is thy portion in this life and in thy labour which thou takest under the Sun And an excellent portion it is in this vain life that with our wife our memory and thoughts we may see and enjoy the divine life and the words of life and keep the words of life in our heart and in our soul all the dayes of our vain life For unless thus or in like manner the advice of Solomon be understood a sensual Epicurean might make notable use of it to confirm himself in his voluptuousness 2. There is danger imminent danger lest our memory pregnant with good thoughts miscarry through forgetfulness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 least happly or unhapply rather or lest at any time In this expression some evill instrument is imported as doubted or feared and so Danger is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the neerness of evill 3. Note hence the goodness of our God who warnes us of the danger So often we finde the Lord warning us to take heed lest the evill surprize us Gen. 3.3 Touch it not lest ye die Fly to to the Mountaines lest yee be consumed in the iniquity of the City Gen. 19.15 Num. 18.32 Pollute not your selves lest yee die Circumcise your selves unto the Lord lest my fury come forth like fire and burn that none can quench it because of the evill of your doings Jer. 4.4 4. If thou takest not heed to thy self and keep not thy soul diligently thou wilt forget the words which thine eyes have seen The remembring of Gods words requires an exact a diligent an onely taking heed to thy self an onely keeping of thy soul otherwise thou wilt forget them 1. This is a just reproof of all those who heed not the words which their eyes have seen but carelesly forget them and let them slip 2. Yea though they have many monuments and memorials of Gods favour which might put them in mind of him and his will and his words Yea the whole world of the creatures might mind them of their Creators yet how many are there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even Atheists and without God in the world Ephes 2.12 3. Nay through the depraved nature of man it comes to pass that what in all justice and reason should remember us of our God even that occasions men to forget him and his words The Lord supposed this possible Deut. 8.9 14. 32.15 and the prophets feared it Prov. 30.9 4. But most reproveable are they who oppose and maligne the remembrance and remembrancers of God his will his wayes and his words unto them Against such our Lord denounces an heavie judgment Matth. 23.34.35 I send unto you Prophets and wise men and Scribes and some of them ye shall kill c. From the bloud of righteous Abel to the blood of Zachariah whom ye slew between the Porch and the Altar all shall come upon this generation It seemes an harsh sentence For the Lord saith I the Lord thy God am a jealous God visiting the sins of the fathers upon the children to the third and fourth generation but here the Lord revenges the bloud of righteous men to the Thirtieth and Fortieth generation for so many yea more generations passed from the bloud of Abel to the Scribes and Pharisees whom the Lord threatens here So dangerous it is to persecute righteous men especially the Lords Prophets Scribes and Witnesses Ambassadors Agents and Remembrancers 'T is a serious dinuntiation Touch not mine annointed and do my Prophets no harm Psal 104. He that toucheth them toucheth the apple of his eye Zach. 2. And do we think it belongs no neerer unto us Would God it did not But I appeal to any soul who hath taken notice of its own actions and the workings of God upon it how many godly motions how many pious inspirations how many breathings towards this God hast thou received from his spirit yet hast thou killed and crucified them put them off with worldly mirth And so hast thou killed Abel in the field Abel is a mourning according to Philo and a breathing towards God c. He was slain in the field that is the world saith our Saviour Matth. 13. even the field of the earthly and worldly heart wherein the world is set Eccles 3.11 How often hast thou been moved by the feare of thy God to depart from all sin and all iniquitie How often hast thou been put in mind by thy God yea how many pious purposes and intentions hast thou had to mortifie them and to consume them upon the Altar of Christs patience Yet instead of killing thy sinns thou hast killed those holy and godly admonitions and counsells of the spirit and what is this but to kill Zachariah that is the memorie of the Lord or the admonition of the Lord and that between the Porch of the Temple that 's the fear of the Lord and the Altar that 's the patience of Jesus Christ and so deprive our selves of the birth of Iohn the true grace of the Lord. But malum accidit malo as links of a Chain one drawes on the other The peril here whereof thou art warned O Israel is concatenatum malum the evil of forgetfulness drawes in another evil the departure of these words from the heart And that is the second danger lest they depart from thine heart These words some understand to be no other then a second expression of the same danger lest thou forget the words which thine eyes have seen lest they depart from thine heart Others rather understand by the heart here the affective part of the soul whereby it becomes retentive of the words which our eyes have seen and in love cleaving unto them But we must remember that the memory retains God himself and his Christ and holy Spirit and the words of life the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living Oracles of God And therefore when these are neglected slighted and forgotten by us they depart from us in fury and indignation When his words and commands are neglected and contemned the Lord himself is neglected and contemned Wherefore be thou instructed O Jerusalem it is the the Lords exhortation to his Church Jer. 6.8 Jer. 6. v. 8. lest my soul depart thee Most unwilling the Lord is to depart from the soul Our soul is as it were a part of his and we are as it were
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
〈◊〉 〈◊〉 〈◊〉 are emphatical importing the excellency of that Commandement and demonstrative and pointing at that Commandement here intended and expressed in the next following words If thou keep all that Commandement to do it which I am commanding thee this day To love the Lord thy God It s strange that there hath been so great an inadvertency in the Authors of all the old English Translations as well as of this last as also in the French Spanish and Italian yea in Hierom also in Luther and the Low Dutch that they should not take notice of the singular number this Commandement which would have directed them to the first and great Commandement in the next words Howbeit a matter of so great moment past not without due observation of some learned Translators as Pagnin Vatablus Castellio Tremellius Munster the Tigurin Bible Piscator and of our English Ainsworth who with one consent read the words to one effect Thou shalt keep all that Commandement to do it viz. to love the Lord thy God c. Herein we must inquire 1. What it is to keep that Commandement which is the duty here commanded 2. What it is to keep all that Commandement which is the latitude and generality of the duty To keep that Commandement and do it are phrases sometime equipollent and of the same extent for so to keep the Commandement is to do the Commandement Sometime they are distinguished and the former is in order to the later as Gen. 18.19 Deut. 4.6 and 5.1 Ye shall learn them and keep to do them And thus the observing and keeping the Commandement is in or with the heart as Psal 119.34 I shall keep thy Law yea I shall observe it in the whole heart Here then I commend unto you the highest service of God even the love of the Lord our God That ye may perceive it to be no other ye may consider the man on whom God first works to be moved by the spirit of bondage under which he lives in fear Rom. 8. Fear takes away half the understanding from servants saith Plato out of Homer Yea Timor minuit it takes away half their strength A man is not able to do half so much in his fear as when it is off him Then is he brought to faith but that works not but by love Gal. 5.6 And at the last he comes to the love of God And that is the end 1 Cor. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfect that is to come And therefore we read of a threefold obedience The first out of fear and that takes away half the spirit and strength of men This was figured by the Porch of the Temple whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Acts 10.2 and 13.16.26 2. There is an obedience of faith Rom. 1. and 16. This was figured by the holy Lastly there is an obedience of charity 1 Pet. 1.1 Castificantes sub obedientia charitatis This was figured by the Most-Holy wherein Jesus Christ himself is the High Priest the Minister of the heavenly good This is tacitly enjoyned Exod. 20.6 doing mercy to thousands of them that love me and keep my Commandements This is the most durable service of God When Faith and Hope have an end 1 Cor. 13. ult The true light the resurrection and the everlasting life The new birth the new heaven and earth wherein righteousness dwels the kingdom of God and his righteousness the Paradise of God wherein is the tree of life wherein is the fulness of life and peace In a word this is God himself 1 John 4.8.16 The Son of God Col. 1. v. 13. Col. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son his love The holy Spirit of God shed in the hearts of men as Peter Lombard excellently explains that place Then that which is perfect is come We have hitherto heard the duty of the first and great Commandement the love of the Lord our God now followes the generality and integrity of that duty of love and obedience of love we ought to keep all that Commandement to do it That we may the better understand the generality and integrity of this duty I shall refer you to our Lords Commentary upon this Commandement Matth. 22.37 Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy minde which words commend unto us the generality and integrity of this duty even all this Commandement as considerable extensively and intensively 1. Extensively in regard of parts and so we ought to love the Lord our God with heart soul and minde 2. Intensively in regard of degrees with the utmost degree of all these parts we ought to love the Lord our God and so to keep all this Commandement to do it with all our heart with all our soul and as it is in S. Luke with all our strength and with all our minde Doubt 1. But how can we love the Lord our God so intensively and extensively and keep all this Commandement to do it God is immense unmeasurable and infinite But thou and I and every creature of us is finite and hath certain bounds and limits of being Between infinite and finite we say there is no proportion How then can we so keep all this Commandement to love the Lord our God with all our heart with all our minde with all our soul and with all our strength Beloved we are subject to be much mistaken as in other things so most of all in ourselves The man was taken according to his better part out of his God therefore he hath greater resemblance unto him then he is aware of God is infinite and man is in a sort infinite Infinite in his thoughts and imaginations Name the utmost part of the known World of the Eastern or Western Indies or toward the Northern of Southern Pole the thoughts are presently there upon the very first naming of them Put case there were more Worlds and those larger then this known World the thoughts could enlarge themselves according to the number of them and utmost extent of them The like we may say of the will and appetite it is infinite Eccles 6.7 All the labour of the man is for his mouth and his appetite or will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not filled no but it ranges and seeks about for what may fill it as the Wiseman intimates v. 9. Better is the sight of the eyes then the wandring of the desire Yea by reason of the unsatiable and infinite appetite the eye is not satisfied with seeing nor the ear with hearing Eccles 1.8 nor the desire with lusting He that loveth silver shal not be satisfied with silver Eccles 5.10 As therefore God himself is infinite so is the desire an abyss a bottomless depth which cannot be filled otherwise then by an infinite God So that by how much the soul desires God more by so much the more it may desire him And by how much the more it loves God by
v. 15. O how contrary to this is the love of our God! when his love has touched our heart with his finger that is with his spirit when he drawes us with the cords of his love when he manifests himself unto us The more near we draw unto him by so much our love more and more increaseth toward him and in his presence is the fulness of joy and at his right hand pleasures for ever more Psalm 16.11 This Commandement is said to be the first by our Saviour Mat. 22. and that both in regard of the Lawgiver and in respect of man to whom the Law is given 1. In regard of the Lawgiver he is the first and chief good Since therefore love is naturally carried unto goodness and first in order of dignity unto the first and chief good there is good reason why we should first love him and consequently that this should be the first Commandement Yea first it is in order of intention or the end which the Lawgiver aims at and that 's love 1 Tim. 1.5 The end of the Commandement is love For howsoever the knowledge of God must precede in order of time because Ignoti nulla cupido there is no desire of that which is unknown no nor love nor hope nor fear nor joy no affection at all toward that whereof there is first no knowledge nor can we love desire hope in or fear God unless first we know him yet this is to be understood in order of time As for the order of intention which God aimes at he would not that the man should rest in a contemplative knowledge of himself but that he should be affected according to his knowledge which must cease but love must remain 1 Cor. 13. Charitas intrat ubi scientia foris stat Charity enters when Knowledge stands without doores Yea although fear go before love Primus in orbe deos fecit timor and that it is Prima mensura divinitatis the first measure of the Deity yet this is to be understood in regard of the man 's fallen estate For fear of punishment had never been unless first sin had entred into the World as appears Gen. 3. Yea and initial fear makes way for love as a serviceable means for that end which being obtained and perfected as being principally intended fear is cast out as being used only as a means to obtain the end with which it cannot consist as Physick having brought us to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good habitude of body is it self purged out and the Needle is cut off when it hath drawn in the threed and united the cloath And therefore the Wiseman saith that fear is the beginning of love Ecclus 25.12 2. In regard of man to whom this Law is given this Commandement is first and that in respect 1. Of mans obligation to act and 2. In respect of his principle of action 1. Gods work of creation and preservation whereby he prevents the man layes the first obligation and tye upon the man to love and to be thankful unto his God which truth the Gentiles held in unrighteousness Rom. 1.18 21. 2. In regard of the principle of action in the man For howsoever there be diverse principles whence the observation of the Commandements is said to proceed as Fear Faith Hope yet none of them either severally or joyntly brings forth that obedience to the Commandements which God requires but love For howsoever faith be the fundamental saving principle yet that works not but by love Gal. 5.6 Which principle we finde in the promulgation of the Law Exod. 20.5 6. And the same method our Lord observes in the Gospel John 14.15 If ye love me keep my Commandements He saith not if ye fear believe or trust in me The Apostle gives the reason of it 1 Tim. 1.5 the end of the Commandement is charity Now if charity be the end that is the perfection of the Commandement then is it the first and chief principle out of which obedience to the Commandements must proceed Sapiens incipit à fine a wise man begins from the end Yea till the man keep the Commandements out of this principle he cannot be said to keep the covenant of his God nor God to keep covenant with the man But when the man loves his God and out of that love obeyes his God then the Lord keeps covenant with him So Dan. 9.4 O Lord the great and dreadful God keeping the Covenant and mercy towards them that love him and keep his Commandement c. As this is the first Commandement so it is also called by our Lord the great Commandement And whereas a thing is said to be great Quantitate molis or quantitate virtutis in regard of bulk or power and vertue this later way this Commandement is said to be great or the greatest according to S. Hierom by reason of the vertue power and efficacy of it and that both in respect of the subject and of the duty it self 1. In regard of the subject whoever thus loves God with all his heart his heart and minde must be enabled thereunto by the Spirit of God 1 Tim. 1.5 It is the first fruit and strength of the Spirit Gal. 5.22 And the Lord so circumciseth his heart that he may so love him with all his heart and with all thy soul and keep the Commandements and live Deut. 30.6 Zach. 11.19 20. Rom. 6.11 13. 2. The duty it self is most required and best accepted by our God For as love is in nature the first of all the affections which like the great wheel of the Clock turns about all the rest For so we desire rejoyce in fear hope for grieve for c. some thing which we love such is the divine love to all other graces The Spirit of God in this great wheel actuates and moves all the other graces Yea and this divine love swallowes up all other inferiour affections all other love concupiscence and desire As the Serpent of Moses devoured all the Serpents of the Egyptian Magicians For he who loves God with all his heart and keeps all this Commandement he can love nothing repugnant unto God nothing but in order unto God he loves himself only in order unto God and for God He loves his neighbour out of his love of God even as he loves himself that is in order unto God So he loves his neighbour that he is of one heart and one soul with his neighbour Acts 4.32 So that his love of his neighbour and of himself are no way contrary to the intire love of God Yea howsoever many other duties are enjoyned us beside this Commandement yet this of all the rest is the greatest and most excellent 1 Cor. 12. ult and that for two reasons 1. It s most durable and outlasts all the rest and therefore it s preferred before Prophesie Tongues Knowledge yea before Faith and Hope it self 1 Cor. 13. ult 2. The love of God is the Seisin and the common
there be not a man so just upon earth that so doth good but that he may sin Ye have a brief Analyse and Paraphrase of the neighbour words that lead to my Text. Come we now to the divine truths contained in it and they are these 1. Wisdom strengthens the wise 2. Wisdom strengthens the wise more then ten mighty men in the City 3. There is not a just man upon earth that doth good and may not sin 4. Although the wisdom so strengthen yet there is not a just man upon earrh c. 1. When Wisdom is said to strengthen the wise we must inquire what wisdom this is and how it is true that wisdom strengthens the wise 1. The word here turn'd Wisdom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is extreamly ambiguous and therefore we must timely distinguish it according to the significations of it And so Wisdom is either Divine and from above or either Humane and of this world or either Devilish and from beneath The wisdom here meant is divine which is defined Absoluti divinique boni scientia Rerum divinarum humanarumque scientia the knowledge of the absolute and divine good the knowledge of things divine and humane So Lactantius and others The Wiseman who on purpose speaks of wisdom defines it the breath or emanation of the power of God and a pure stream flowing from the glory of the Almighty the brightness of the everlasting light c. Wisd 7.25 26. Which description declares that the true wisdom is not such as the Philosophers have delivered it unto the world who make it one of the intilectual habits as they call them whereof they make five 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they will have it consist in knowledge But it is evident by that description of the Wiseman that wisdom is no acquisite habit nor consists it only in knowledge though of the highest things For we must take notice that the fear of God is the beginning of wisdom And the Scripture places Wisdom not in the Brain but in the Heart 1 King 3.12 Psal 90.12 By Wisdom then we must here understand the Spirit of wisdom which is Christ and thus Deut. 34.9 Joshuah is said to be full of the Spirit of wisdom Esay 11.2 There shall rest upon him the Spirit of wisdom For this S. Paul prayes Ephes 1.17 And Wisd 1.4 what the Wiseman calls wisdom v. 5. he calls the holy Spirit of Discipline 2. The word we turn to strengthen is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make firm solid and strong Which is transferred from outward and visible to invisible and inward things So that as the thickning of bodily things makes them stronger as a threefold cord is not easily broken so likewise the addition of spiritual things makes them more firm and those who have them as light and heat c. may be encreased Whence we say Vis unita fortior Psalm 68.29 Strengthen O Lord the things thou hast wrought in us unto which the Apostle may seem to have had respect when he saith 1 Cor. 3.6 7. I have planted and Apoll◠watereth but God gave the increase They go from strength to strength Psal 84.7 Stablish strengthen settle you 1 Pet. 5.10 The reason is evident from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-sufficiency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that operative power of the divine-wisdom in those who have it in them It is given them for this end to work in them as Solomon prayed 1 Kings 3.9 Wisd 9.10 O send her out of thy holy heavens and from the throne of thy glory that being present she may labour with me c. Wisd 6. Obs 1. Note here that a man who is wise by the wisdom of God hath that wisdom in him For nothing can render another like it self but it must be in him in whom it works Since therefore Christ is the true wisdom he must be in those whom he makes wise and strengthens by his wisdom and will be found of all that seek him Prov. 8.17 Obs 2. A great diversity and a broad difference between humane fear and the fear of God which the Wiseman here calls wisdom Humane fear abates mens courage Timor minuit Fear betrayes those succours which reason would afford Wisd 17.12 But the fear of God which is the wisdom here meant encourages and strengthens the wise Obs 3. Hence it followes that a wise man is a valiant man The Wiseman tells us so much expresly Prov. 24.5 A wise man is strong yea a man of knowledge encreaseth strength Solomon knew this from his father Davids example Psal 27.1 Such a valiant man was S. Paul Rom. 8.35 c. who shall separate us from the love of Christ shall tribulation or distress c. In all these things we are more then Conquerours Obs 4. That as there are diverse sorts of wisdom divine humane and diabolical as hath been shewen so the divine wisdom it self hath diverse degrees And the wisdom here spoken of is the lowest For Solomon having spoken of the fear of God which is the beginning of wisdom he presently saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This wisdom namely the fear of God strengtheneth the wise He implyes that there is another and higher degree of wisdom then this is of which S. Paul speaks experimentally Col. 1.26 27 28 29. the mystery which hath been hid from ages and from generations which is Christ in you c. whereunto I also labour striving according to his working which worketh in me mightily Obs 5. This resolves a great doubt which might be made by comparing the speech of the Wiseman Ecclus 24.21 where the Wisdom saith They that eat me shall yet be hungry and they that drink me shall yet be thirsty Whereas John 4.14 Whosoever saith the wisdom of God drinketh of the water that I shall give him shall never thirst c. And 6.35 He that cometh to me shall never hunger c. Whence its evident the former words are to be understood of the former and lower degree of wisdom and the later of the consummate and perfect wisdom called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisdoms able to make us wise unto salvation 2 Tim. 3.15 The wisdom of the just Luke 1.17 Which justly reproves our great unthankfulness unto the Lord Jesus our Saviour and Deliverer who saves and delivers us out of the hands of our enemies who redeems us from iniquity from the curse of the Law from the wrath of God 1 Thess 1.10 from eternal death from him who hath the power of death Hebr. 2. Yet who returns thanks Solomon tels us a Story Eccles 9.14 of a little City delivered by a poor wise man And what is this little City but the Church professing godliness S. Matth. 5.14 Such indeed are but few in regard of the whole world Against this little City comes a great King the Prince of this World He besieges it he goes about seeking whom he may devour This is the true Nebuchadnezzar he who straightneth and besiegeth
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
was a perfect man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Ours turn a plain man Gen. 26.5 Abraham obeyed my voice and kept my charge my Commandements my Statutes and my Lawes Exod. 24.3.7.8 All the words which the Lord hath said will we do c. Deut. 4.2 Ye shall not adde unto the word which I command you neither shall you diminish from it that ye may keep the Commandements of the Lord your God which I command you And Chap. 12.32 What thing soever I command you observe to do it c. and Chap. 28.14 and thou shalt not go adside from any of the words which I command thee this day c. Deut. 30.8 And thou shalt return and obey the voice of the Lord and do all his Commandements which I command thee this day Josh 8.35 There was not a word of all that Moses commanded which Joshua read not before all the congregation of Israel Judges 5.31 Let them who love him be as the Sun when he goeth forth in his might 1 Kings 15.5 Because David did that which was right in the eyes of the Lord and turned not aside from any thing that he commanded him all the dayes of his life save only in the matter of Vriah the Hittite And Verse the 14. Asa his heart was perfect with the Lord all his dayes Chap. 18.21 If the Lord be God follow him but if Baal follow him 2 Kings 23.25 Like unto him was there no King before him that turned to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses c. Job 1.1 Whose name was Job and that man was perfect and upright Chap. 8.20 Behold God will not cast away a perfect man c. Chap. 27.5 God forbid that I should justifie you till I die I will not remove my integrity from me The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my perfection Psal 15.2 He that walketh uprightly the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect and worketh righteousness and speaketh the truth in his heart Psal 17.3.5 Thou hast proved mine heart thou hast visited me in the night thou hast tryed me and shalt finde nothing I am purposed that my mouth shall not transgress Hold up my goings in thy paths that my footsteps slip not And 18.21 23 24 25 26. For I have kept the wayes of the Lord and have not wickedly departed from my God for all his judgements were before me c. I was also upright Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect before him c. Verse 32. It is God that girdeth me with strength and maketh my way perfect Psal 19.7 The Law of the Lord is perfect converting the soul the testimony of the Lord is sure making wise the simple V. 12 13. Cleanse thou me from my secret sins Keep back thy servant also from presumptuous sins let them not have dominion over me then shall I be upright and I shall be innocent from the great transgression the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect Psal 24.4 He that hath clean hands and a pure heart who hath not lift up his soul unto vanity nor sworn deceitfully 26.1 Judge me O Lord for I have walked in mine integryty Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfection I have trusted also in the Lord I shall not slide 37.18 The Lord knoweth the dayes of the upright Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect and their inheritance shall be for ever 41.12 And as for me thou upholdest me in mine integrity Hebr. perfection and settest me before thy face for ever 45.13 The Kings daughter is all glorious within her clothing is of wrought gold 51.2 Wash me throughly from mine iniquity and cleanse me from my sin 7. Purge me with hysope and I shall be clean wash me and I shall be whiter then snow 10. Create in me a clean heart O God and renew a right spirit within me 64.4 That they may shoot in secret at the perfect suddenly do they shoot at him and fear not 66.18 If I regard iniquity in my heart the Lord will not hear me 68.21 But God shall wound the head of his enemies and the hairy scalp of such an one as goeth on still in his trespasses 73.1 Truly God is good to Israel even to such as are of a clean heart 78.72 So he fed them according to the integrity Heb. perfection of his heart and guided them by the skilfulness of his hands Psal 82.4.8 Arise O God judge the earth for thou shalt inherit all nations Psal 84.11 For the Lord God is a Sun and shield the Lord will give grace and glory no good thing will he withhold from them that walk uprightly Heb. In perfection 101. I will sing of mercy and judgement c. See the whole Psalm 103.3 Who forgiveth all thine iniquities who healeth all thy diseases 12. As far as the East is from the West so far hath he removed our transgressions from us 18. To such as keep his covenant and to those that remember his Commandements to do them 105.45 That they might observe his statutes and keep his Lawes Psal 119.1 2 3. Blessed are the undefiled Heb. perfect in the way who walk in the law of the Lord Blessed are they that keep his testimonies that seek him with the whole heart They also do no iniquity they walk in his wayes V. 6. Then shall I not be ashamed when I have respect unto all thy Commandements V. 10. With my whole heart have I sought thee V. 32. I will run the way of thy Commandements when thou shalt enlarge my heart V. 34. Give me understanding and I shall keep thy Law yea I shall observe it with my whole heart V. 44. So shall I keep thy Law continually for ever and ever V. 55. I have remembred thy Name O Lord in the night and have kept thy Law 56. This I had because I kept thy precepts V. 69. The proud have forged a lie against me but I will keep thy precepts with my whole heart V. 101. I have refrained my feet from every evil way that I may keep thy word V. 129. Thy testimonies are wonderful therefore doth my soul keep them V. 166 167 168. Lord I have hoped for thy salvation and done thy Commandements My soul hath kept thy testimonies and I love them exceedingly I have kept thy precepts and thy testimonies for all my wayes are before thee Psal 130.8 And he shall redeem Israel from all his iniquities 138.8 The Lord will perfect that which concerneth me thy mercy O Lord endureth for ever forsake not the works of thine own hands Prov. 2.7 He layeth up sound wisdom for the righteous he is a buckler to them that walk uprightly Heb. perfectly V. 21. For the upright shall dwell in the land and the perfect shall remain in it Prov. 4.18 The path of the just is as the shining light that shineth more and more unto the perfect day Prov. 10.9 He that walketh uprightly Heb.