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
〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But how will that suit with the history There is no doubt but the holy Spirit here aimed at the spiritual understanding of this history And therefore although the story of bringing the children of Israel out of Egypt and drowning the Egyptians be of all other most true and famous and accordingly it is thrice testified in the Preter tense ver 1. and 4. Yet was it not related onely for it self as if we should rest therein but that we ought to look at a greater mercy of God and a more general Therefore we read a promise of bringing the people of God out of Egypt many ages after Zach. 10.10 For our better understanding of this we must know That the Lord now about to manifest the great work of Redemption which he would make common unto all Nations which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common salvation Jude v. 3. He was pleased to choose the Land of Canaan as a publick Theatre and in it Jerusalem the midst of the world then inhabited according to that of the Psalm 74.12 He wrought salvation in the midst of the earth This Jerusalem had two ill neighbours Egypt and Chaldea the one Southward the other Northward And with one or other of these the people of God were alwayes much afflicted and captived first in Egypt then in Chaldea And out of both the Lord delivered them This story is evident in the Scriptures Now let us call our thoughts from abroad and look homeward In our journey towards the Jerusalem which is above the mother of us all we have experience of two like evil neighbours of which the Israel of God speaks Psal 66.12 We have gone through the fire and through the water and thou hast brought us forth into a well watered land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the LXX turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Refreshing such as we hope for are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the times of refreshing which shall come from the presence of the Lord Acts 3.19 Egypt is a muddy watry soil Chaldea is notorious for Ur now called Urchoa as appears in Ptolomys Maps which signifies fire out of which Abraham came Answerable to these two the Jewes tell us of two kindes of Spirits the one a dull Spirit delighting in uncleannesse which excites and stirs up to the carnal sin the other a subtil Spirit which takes pleasure in and moves unto the spiritual sin The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the animalish or souly man according to his living soul is obnoxious unto both these in respect of his concupiscible and irascible powers whereof I shall speak more in its proper place Eccles 11. ult Of these two Egypt typified the straits of the sensual lusts and pleasures wherein the brutish man is intangled and captived thus the Kings of Sodom and Gomorrah fell in the slime-pits Gen. 14.10 Of such ye read Prov. 23.27 Gal. 5.19 In the Land of Egypt say they we sat by the flesh-pots when we did eat to the full Exod. 16.3 Chaldea and Babylon prefigured the more witty and learned mans slavery under spiritual wickedness in heavenly things Ephes 6.12 Most men are first captived by their sensual and brutish lusts and therefore the Apostle calls them Youthful lusts 2 Tim. 2.22 because men commonly live the life of the beast before the life of the man And therefore as the first captivity is in Egypt so the first deliverance is out of Egypt Into Egypt they went without any compulsion and were received with feastings saith the Wiseman Wisd 19.16 And so Rom. 6.19 men yield their members servants to iniquity But the spiritual Pharaoh detains them in his straits that is Egypt as the Fowler entertains the Birds with a bait into his net but he will not let them go yea not by a mighty hand Exod. 4.19 and 6.6 and out-stretched arm that is the Son who is the Arm of the Lord Esay 40.10 who therefore is said to have brought the people out of Egypt Jude v. 5. V. Lat. and to have overwhelmed their enemies with the Sea This history speaks not only of those people and those times past but comes home to us and our present times also and declares the everlasting wayes of God and the spiritual estates of men in all ages That of the pious Father is most true Dum narrat gestum prodit mysterium while the Scripture tells us an history it reveals a mystery For what the Lord did then for his people according to the flesh was typical and representative of what he then did and now doth and ever will do for and in his people according to the Spirit especially in these later dayes And therefore the Verbs are both in the Future The depths shall cover them and they shall sink For warrant of this spiritual interpretation I desire the Reader who is spiritually minded to compare herewith what the Prophet Micah speaks of this argument expresly Mic. 7. per tot Having complained in the person of the Church and lamented the iniquity of all sorts of men he professeth his hope and confidence in the God of his salvation Then he recomforts himself in hope of deliverance and that such as formerly from the danger of Ogg King of Bashan and Pharaoh King of Egypt both together Psal 68.22 And both recorded by the Prophet Micah v. 14 15 19. The Lord be pleased to give us his spirit of grace that we may know the things which are freely given to us of God comparing spiritual things with spiritual 1 Cor. 2.12 13. He vouchsafes to shew us wonderful things to be wrought in us according to his peoples coming out of Egypt That he will subdue our iniquities even the choise of the spiritual Pharaohs Triarii His strongest and valiantest ones even all our mighty sins Amos 5.12 all our ruling lusts and that he will be pleased to cast all our sins into the depth of the Sea that we also may sing every one his part in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that triumphant long of Moses Exod. 15. Revel 15.3 Thou didst blow with thy winde the Sea covered them Exod. 15. Ver. 10. Since the whole story is allegorically to be expounded as appears by what hath been said on ver 4 5. we ought upon all occasions to transfer the history to a mystical meaning which these words hold forth And thus what we turn with thy winde is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy spirit so the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou sentest forth thy spirit And the Chaldee Paraph. Thou didst say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy word So that Baptism is hereby signified according to which the Apostle speaks 1 Cor. 10.1 2. All passed thorow the Sea children and all Exod. 12.37 and were all baptized to Moses in the cloud and in the Sea Whereby was prefigured the baptism of Christ in his person and followers For so the
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
of Antony the Monk that when he was assaulted by the Devil he made use of those two first verses of Psalm 68. parallel to Numb 10.35 And there is no doubt but soveraign use may be made of this Scripture upon every assault and temptation of the evil one When this is enlarged to men of contrary mindes to us whether Jewes Turks or Christians by profession too often men out of self-love partially endear themselves or fansie themselves to be endeared unto Christ as his friends and out of private hatred conceive others whom they hate to be the enemies of God and Christ when its possible to be quite otherwise Yet hence arise debates contentions enmities and most wars among pretending Christians Meantime its little understood and less regarded that the carnal minde is an enemy against God that the friendship of this world is an enemy against God Gods enemies are out fleshly lusts which fight against our souls c. O how needful is it to pray unto the Lord that he would arise up in us and scatter these which are his and our truest enemies and that they who hate him and us may flee from his wrathful face It is the Lords works as to scatter his enemies even all out carnal lusts and the spiritualities of wickedness so likewise is it his work to cause to return gather and unite all his scattered friends his ten thousands thousands of Israel to one another and to himself to return himself unto the ten thousands thousands of Israel That is the second object of Moses his prayer For so largely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used may signifie And thus the latter part of Moses's prayer may be two wayes understood 1. Return O Lord the ten thousand thousands of Israel to one another and to thy self 2. By a Supplement Return O Lord unto the ten thousands thousands of Israel The senses are both good our Translators take notice only of the latter The former work is the causing all Israel to return one to other and to himself The later is the Lords return unto his Israel so returned and gathered one to other and to himself These are two great acts of Gods grace and favour toward his people The former the Lord accomplisheth by Eliah the Tisbite that is the Turner who causeth to return according to what the Prophet saith of him That he shall turn the heart of the fathers to the children and the heart of the children to the fathers Mal. 4.6 This may occasion a long but no impertinent discourse Our Lord Matth. 17.11 12. distinguisheth a twofold coming of Eliah the Tisbite One Eliah saith he is already come the other shall come These two comings of Eliah answer to the two comings of Christ 1. In the flesh 2. In the Spirit So that before each coming of our Lord we read an express promise of his fore-runner Mal. 3.1 and 4.5 Eliah in his first coming was coursly entertaind by Herod Herodias and Salome Matth. 14. That Elias the Tisbite is yet to come is much opposed by many who endeavour to confound our Lords words as that they were to be understood of one Elias and one coming of that Elias Against this I oppose the very context our Lord saith Matth. 17.11 Elias cometh or shall come and shall restore all things But Ver. 12. he saith I say unto you that Elias is already come How can these be understood otherwise then either of a twofold Elias or at least of a two-fold coming of one Elias If further proof of this be needful both Jewes and Christians understand the fourth of Malachy ver 6. of Elia's second coming in the end of the world Thus the Jewes say of Elias that he must appear to Israel in their bannishment to bring them again into their own land And therefore when they administer circumcision they set an empty chair for Elias wherein some say he sits invisibly And as the Jewes testifie this so the Fathers also of the Greek and Latin Church understand our Saviour to speak of the second coming of Christ and the coming of Elias before him Thus S. Cyril Chrysostom Theodoret Euthymius Tertullian Hilary Anselm Hugo Lyra Tho. Aquinas c. And reason there is both in regard of Gods promise by Mal. 4.6 and our Lords prediction Matth. 17.11 12. and a kinde of necessity in regard of Christ and they who are Christs 1. In regard of Christ for if Christ coming in the flesh must have a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a forerunner much more must Christ in the spirit have his forerunner 2. In regard of those who are Christs for if that handful of men in Judea needed an Elias how much more all the ten Tribes Ecclus 48.10 Yea how much yet more all other kingdomes nations and peoples all the ten thousands thousands of Israel Since Moses prayes that the Lord would return reduce and restore the ten thousands thousands of Israel it appears that Israel for the present is in an averse and evil state of which Moses praies for a change unto a good condition The averse and evil state of Israel from which Moses prayes for a change to be made supposeth a former good condition wherein Israel had been and from which they had been depraved and corrupted So that the office of Elias the Tisbite comprehends three things whereof two supposed the third expressed the first supposed is That all things with Israel have been in a good state 2. That all things with Israel have been depraved and corrupted 3. It is prayed that Elias would reduce and restore all things from their averse and evil estate to their first good condition All which are contained in that full word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in our Lords speech Matth. 17.11 Elias shall come and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall restore or return all things unto their first good estate 1. All things have bin in a good estate with Israel Such their Creator made them Genesis 1.31 Ecclus 39.16 So saith Solomon of Adam That God made him upright Eccles 7.29 This rectitude and uprightness in man 1. in regard of God is a due conformity unto his will in a pure and holy worship and service 2. In regard of our neighbour the due performance of justice and judgement 3. In regard of every mans self sobriety temperance and continency All which are comprised in those three Adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soberly righteously godlily Tit. 2.12 Are all things in this good condition in our Israel Are they so among us I believe no man I am sure no honest man will say so The Cobler would have taught his Crow to flatter Domitian and those times by saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnia bene All things are well But the Crow could not learn that lesson nor be untaught the Dorie broad dialect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnia crunt bene All things shall be well The like we may say and its all we can hope for
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
〈◊〉 Dig deep as in a Mine for the sense and meaning of the word yet at length after all their digging and toyl and labour and search with greatest industry and paines they must confess with sorrowful experience that nor knowledge of Languages nor skill in Arts and Sciences though they be good helps while instruments only serviceable instruments nor studies nor watchings nor utmost humane endeavours can admit them into the inmost closet of divine truth until with humility self-denyal prayer they yield their understandings captive to the obedience of that spirit which hath dictated that word and will lead them being so docible and teachable into the knowledge of it And so we shall finde that every one of these hath a meaning suitable and according to the proportion of faith as hath already appeared in part The Lord layes waste and unwals all the sons of Sheth even all men 2 Cor. 1◠v. 5. when he overturns and demolishes their strong holds what are they but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their reasonings rather then their imaginations When he plunders them of their false knowledge and infatuates them 1 Cor. 1.19 20. When he robes them and disrobes them of their false righteousness John 16.10 Revel 3.17 When he easily undermines their towring imaginations and Castles in the air of Assurance which hath no foundation of faith and obedience of faith without which all pretences of Assurance are only from a strong fansie and self-love The Lord hath sworn that the disobedient shall not enter into his rest for to whom sware he that they should not enter into his rest but to those who believed not So indeed our Translators turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that signifies disobedient ones Hebr. 3. v. 18. 1 Sam. 2. v. 6. When he even kills and slayes us by the words of his mouth Hos 6.5 by that sword that goes out of his mouth which is the Word of God Ephes 6.17 Rev. 1.16 yea when he brings down to Hell 1 Sam. 2.6 This is the common passage of all the sons of Sheth even all the sons of God unto the eternal life and salvation even through Death and Hell For so the Lord leads his people wonderfully and so finally convinceth them that even they themselves pass the sentence of condemnation upon themselves when they confess the sentence of God to be most just Of this the Apostle speakes 2 Cor. 1.9 10. 2 Cor. 1. v. 9 10. We 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our selves have had the sentence or answer of death in our selves that we should not have trusted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our selves but in God raising the dead He shall destroy all the sons of the tayl and these sons are of two sorts according to the two kindes of filthiness 2 Cor. 7.1 1. Of the flesh and so all unclean all lascivious persons Whoremongers and Adulterers are sons of the tayl 2. There is a filthiness of the spirit and so they who have seen vanity and spoken a lying divination Ezech. 13.7 All the false Prophets they are sons of the Tayl Esay 9.15 As for the reason of the former They oppose and confound that orderly way of propagation which the God of order hath prescribed unto mandinde of which above all his creatures he condescends to undertake the preservation and government And therefore howsoever he is the Judge of all the Earth yet all exorbitances all excesses of that kinde come under his special cognisance Whence it is that Er and Onan are said to be punished by the hand of God The Lord slew Er and the Lord slew Onan also Gen. 38.7.10 And 39.9 Adultery is said to be a sin against God And Hebr. 13. Whoremongers and adulterers God shall judge 2. As for the later the reason why the Lord will destroy the false Prophets may be because these sons of the Tayl oppose the God of order in his method and way of saving mens souls and under a pretence of doing the Lords work in edifying their souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they subvert or rather destroy mens souls Acts 15.24 Acts 15. v. 24. Perverse and affected counterfeiting in all kindes provokes great indignation in the person counterfeited Since therfore these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these sons of a Lye would be taken to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of a Star as the Jewes false Messiah in imitation of this Star in my text would be called since these sons of the Tayl pretend to be sons of Thunder Mark 3.17 The most high God sets himself against them Ezech. 13.8 as the Poets say of their Jupiter that he slew Salmoneus Dum flammas Jovis tonitrûs imitatur Olympi while he counterfeited thunder and lightning Aenead lib. 6. For so the Prophet saith expresly Esay 9.14.15 That the Lord will cut off from Israel Head and Tayl branch and rush in one day The ancient and honourable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui vultu suspicitur so Munster acceptus faciebus Esay 9. v. 15. as Arias Montanus turns the words Esay 9.15 we may render them in English whose person or face is respected for there is a lawful respect of persons 1. Commanded as Levit. 19.32 2. Practised and that by Elisha 2 Kings 3.14 he is the Head and the Prophet teaching a lye he is the Tayl which the Lord threatens to cut off 1. Hence may the loose lascivious and unclean persons the sons of the Tayl read their doom The King Christ will destroy them 2. Yea hence the false Prophets who speak lyes in hypocrisie may take notice that the divine sentence is gone forth against them also For they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of the Tayl it is the worst and basest part of the beast whereunto the false Prophets are compared and the Lord threatens that he will cut them off and destroy them Esay 9.14 15. But we must not here forget that sense which the Chald. Paraphrast gives of these words which is this He shall rule over all men And this is harmonical with the great voices in Heaven when the seventh Angel sounded the Kingdoms of this world are or according to many Copies Rev. 11. v. 15. the Kingdom of the world is become our Lords and his Christs and he shall reign for ever and ever For when the humanity is recovered and seriously yielded up unto the divine Nature the whole heaven and heavenly nature congratulates unto God the kingdom of life Rom. 5.17 now taken in and celebrates and prayses the faithfulness of Gods promises Let us now compare these two last Axioms together and in reference one to another and so we shall finde that as in like prophetical speeches they have somewhat of consentaney nature and affection one towards the other and somewhat dissentaney and different yea opposit one to other 1. They have somewhat consentaney and agreeing one with the other And so as the Lord shall smite and smite thorow the
our last Translation we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a knowne note of diversity rendred and as known a Conjunction copulative and these two render different kinds of Axioms as all Logicians yea all who have common reason may understand The flesh lusts against the Spirit and the Spirit lusts against the flesh that 's a copulate The flesh lusts against the Spirit but the Spirit lusts against the flesh that 's a discret Axiom 2. But there 's a far greater difference between cannot as they render the words and may not as they ought to be turned Ye cannot denies power and strength ye may not leaves a possibility of doing what they would For the Spirit so and for this end lusteth against the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye may not do the things that ye would according to the lusting of the flesh And thus the Greek words ought to be rendred and generally are so rendred by Pagnin Castellio Vulg. Lat. Vatablus Beza High and Low Duth French Italian and Spanish Translations yea and by an antient English Manuscript whereas all our printed English Translations turn it cannot If any man think this a small difference let him suspend his judgement till I speak of it in its due place The Apostle ver 16. propounds a Precept In the Text we have 1. The difficulty of that precept the flesh lusteth 2. The possibility notwithstanding that difficulty Ye may Wherein we have these Axioms 1. The flesh lusteth against the Spirit 2. The Spirit lusteth against the flesh 3. Tt is true that the flesh lusteth against the Spirit but the Spirit lusteth against the flesh 4. The flesh and the Spirit are contrary one to the other This is to be put in a Parenthesis 5. The Spirit lusteth against the flesh that we may not do the things of the flesh which we would do 1. The flesh lusteth against the Spirit Herein we must enquire 1. What is meant by the flesh and 2. The lusts of the flesh and 3. What is meant by the Spirit I will not trouble you with the manifold meaning of this word flesh Only by the flesh we are here to understand the old corrupt Adam so what Rom. 6.6 our Apostle calls crucifying the old man that in the same Apostles phrase Gal. 5.24 is called crucifying the flesh with the affections and lusts 2. And what is lust and what is it to lust Concupiscence or lust is the desire of sensitive delight vain foolish and immoderate desires of the superiour appetite the will as ambitious desires of honours curiosity desire of knowledge falsely so called so flesh is understood Col. 2.18.23 and elsewhere The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a power which comes upon the minde whereby the soul is carryed out to what is desired The lusting of the flesh therefore is not only that of the lower appetite which we call the concupiscible but that also of the irascible is here to be understood as appears by comparing v. 15. If ye bite and devour one another c. Yea the immoderate lusts of the superiour appetite are here also to be understood Hence it is that Sects and Heresies are reckoned by the Apostle Gal. 5.20 amongst the works of the flesh Hence also it is that we read of carnal wisdom wisdom of the flesh The lusting of the flesh against the Spirit what is it but desiring what is contrary to the desires and lustings of the Spirit The flesh desires things fleshly which are contrary to the desires of the Spirit which are of things spiritual and heavenly As by the flesh the old Adam is to be understood so by the Spirit and its lusts the lusts and wils of the new Adam the heavenly man are here meant The reason of this is from the mistake and seducing of the fansie For the fansie being part of the first Adam flesh and blood and informed with a living soul and being sensual earthly and carnal Rom. 8. and knowing no better thing then earthly objects things neer of kin unto it and delightful unto sense it easily draws the coucupiscence unto them which howsoever according to original rectitude it propends to good and that Bâ—num bonestum the honest good and is subject to the rational appetite and so to right reason as the Philosopehr teacheth and right reason to the Law of God yet having declined from that first integrity unto the sensible present and delightful good which most-what is disjoyn'd from the true and honest good becomes more and more prone to evil and drawes to it the rational appetite the will yea the reason it self the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rudder of the soul as he that 's sinking will lay hold though on his best friends and draw them into the same pit of destruction And so the fleshly minde resists and reasons against the Spirit as Ahitophel fallen off to Absalom they both rebel against their Lord David Obs 1. Here is an evident argument and proof of mans fall Here is opposition made against the Spirit of God Surely Gods work was perfect and all that he made was very good Gen. 1. And therefore that excellent work man cannot be said to come thus imperfect out of Gods hand No he was made upright but he had a fall as ye read 2 Sam. 4.4 that Mephibosheth fell out of his Nurses armes and be came lame poor man of both his feet What is the Nurse but providence which supported the man and bare him in hir armes of mercy and judgment comands and prohebitions Gen. 2. But out of her armes the man fell and is lame on both his feet his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his concupiscible and irascible affections which are the feet which carry the soul whithersoever it goes So that to the fallen man belongs shame and confusion of face that is word for word Mephibosheth Yea even the Philosopher himself could take notice of this from the irregular motions in man that man was become otherwise then formerly he had been Obs 2. Hence it appeares that even in those who have the Spirit of God in some measure there are motions contrary to the Spirit I say in some measure Wisdom 7.27 Thus the Galathians had received the Spirit Gal. 3.2 Proportionably to their age which was the childhood Gal. 4.19 In whom yet the flesh lusted against the Spirit And the Corinthians had received the Spirit by which they were sanctified 1 Cor. 1.2 Yet was their age and growth no more then that of the childhood they were babes in Christ 1 Cor. 3.1 And these are said to be carnall and to walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the first Adam or the old man ver 3. Obs 3 The lusts of the flesh are first and they first appeare in the man Primum animale dein spirituale First that which is animalish then that which is spiritual 1 Cor. 15. 4 Observe the reason of that impetuousnes