that the Righteousness of the Law is fulfilled in no man It is a glorious testimony that the Scripture gives to Josiah that he turn'd to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses 2 Kings 23.25 I can hardly be perswaded that he brake the Law daily in thought word and deed no though he lived in the time of the Law The Apostle professeth himself to be one in whom the end which God the Father and Son aimed at is obtained where he saith I am able to do all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through Christ who inwardly enables me Phil. 4.13 And I hope there are some such in the world Whether now this and other such doctrine do not immediately tend to make the people sin let any indifferent man judge For whereas they are taught that no man is able no not by any grace received in this life perfectly to keep the Commandements of God but doth daily break them in thought word and deed who will go about to do that which as he is taught no man can do nor is it possible to be done Surely if the Teachers and people lived exactly according to this and some other like doctrine they would be the very worst Christians in the world whereas truly I think there are of both very vertuous and good men and of the Teachers many very learned also and that in the truth which is according to godliness Tit. 1.1 which is the best kinde of learning But I doubt not to say that nither that life nor learning proceeds from their opinions but as Tully writes of some Philosophers whose principles were corrupt naturae bonitate vincuntur they are better then their principles Now I beseech my Brethren who are Teachers of the people impartially to consider what befel ten of the twelve Spies who taught the same doctrine and the people who were perswaded by them that their enemies were too strong for them that they were not able to overcome them and so to enter into the holy Land Which is the sum of Numbers 13. and 14. where verse 11. the Lord complains of the people that they believed him not How long saith he will it be yer they believe me for all the signes that I have shewed among them He had promised them the holy Land and he had evidenced by many signes and wonders that he was able to effectuat what he promised yet they believed not For whereas there is in Faith a Duplex formale objecti verum potens our faith looks at two things in God whom we believe His Truth and His Power Rom. 4.20 21. And if the testimony concerning these be of things practicable things to be done or left undone belief is a confidence 1. in Gods Truth that what he saith is firm and sure 2. And in Gods power who commands forbids promiseth or threatneth that God is able to do and enable the believer to do what he commands and to shun what he forbids able to fulfil what he promiseth and what he threatneth c. Now whereas neither the ten Spies nor the people believed the Lords truth and power the Lord sware that they should not enter into his rest and accordingly the ten Spies died Numb 14.36 37. and the carkases of the people fell in the Wilderness David applies this story spiritually to the men of his age Psal 95. And the Apostle Hebr. 3.7 19. to the Christian Church Where verse 18. to whom sware he that they should not enter into his rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to them who obeyed not which ours turn who believed not so we see they could not enter in because of unbelief which unbelief is the same with disobedience as appears by comparing with it the former verse The Spirit of God leaves this consideration upon our spirits We know the Lord promised to them a good land and to us the Land of uprightness Psalm 143.10 He promised them to be with them to the subduing of the inhabitants of the land Exod. 34.10 and had given good proof of this and a ground to believe this by destruction of the Egyptians Nor is there any believer who hath made any progress in the faith but he hath had some experience of what God hath promised that the Lord will not leave us nor forsake us Hebr. 13.5 Whence he may gather-in upon our good God and believe that he will finish his work as David reasoned 1 Sam. 17.32 37. And S. Paul touching the Philipians Phil. 1.6 and himself 2 Tim. 4.18 I was delivered from the mouth of the Lion and the Lord will deliver me from every evil work and will preserve me unto his everlasting kingdom That people believed not the Lord notwithstanding their knowledge of his power that he was able to subdue their enemies nor do many of the spiritual Spies or Teachers themselves believe Whereupon neither that people nor many of ours can enter into Gods eternal rest because of unbelief O my Brethren doth not this come to pass by reason of this doctrine of unbelief and impossibility of obeying the law and will of God And how great then must our sin be if we positively and directly teach this doctrine We may esteem the hainousness of the sin by the offering enjoyned for the expiation of it which is greater then any private mans ver 28. yea greater then that prescribed to be offered by the Ruler ver 22. Yea no less then that which was commanded to be offered for and by the whole congregation ve 13. Consider I beseech you the many miseries and calamities which have befallen thousands both of Teachers and people in these late years and the Teachers signally their ejections and want of livelyhood being disabled from teaching the people I meddle not with reason of State But when Isee so heavy a judgement befal one profession of men and the most of them I say not all for I know some better minded I fear ingaged in the same doctrine of impossibility and unbelief as I have had it confessed by many of them I cannot but apply what the Lord hath threatned the Priests The Priests lips should keep knowledge and men should seek the Law at his mouth for he is the Messenger of the Lord of Hosts But Corruptio optimi est pessima But ye are departed out of the way ye have caused many to stumble take offence or fall in the Law ye have corrupted the covenant of Levi saith the Lord of hosts Therefore have I also made you contemptible and base before all the people according as ye have not kept my wayes but have been partial in the Law Mal. 2.7 8 9. And shall we think that these who suffer these miseries are the only men who have caused the people to sin by their false doctrine and scandalous life Let them who think so read Luke 13.1 9. and with sadness consider that Parable which
sense which our Translators have given of the words To sit on my right hand and on my left is not mine to give Now that Christ hath right and de facto that he doth and shall bestow the divine honours of his kingdom upon persons duly qualified appears evidently by Matth. 19.28 Ye who have followed me in the regeneration shall sit on twelve Thrones c. Luke 22.29 I dispose unto you a kingdom c. Father I will that they whom thou hast given me be with me c. John 17.24 The reason why the Lord Jesus hath this right to confer divine honours upon his followers to set them on his right hand and on his left may be considered from the vertue and merit of his fufferings For as a son while yet under his fathers immediate authority Quicquid acquirit acquirit patri what he gets he gets for his father But if the son get spoil in the wars with hazard of his life which the Civilians call Peculium castrense that is properly the sons own And thus because the Lord Jesus descended into the lower parts of the earth was dead and buried Ephes 4.9 when he ascended up on high he led captivity captive gave gifts unto men Which was figured by David distributing his spoils to his friends 1 Sam. 30. Yea our Lord saith expresly and properly to this purpose Rev. 3.21 To him that overcometh will I give to sit in my throne even as I have overcome and sit in my Fathers throne By all this which hath been said its evident that this Supplement It shall be given to say no worse of it is a superfluous redundancy We meet with an example of the second kinde 1 John 3.18 19 20. which they render thus my little children let us not love in word 1 Joh. 3. v. 18.19.20 and in tongue but in deed and in truth And hereby we know that we are of the truth and shall assure our hearts before him For if our heart condemn us God is greater then our heart and knoweth all things In the 20 verse of this Paragraph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twice found in the Greek text The former the Translators turn amiss the later they quite leave out I would render and open those words thus My little children let us not love in word and in tongue but in deed and in truth And herely viz. by our loving in deed and in truth we know that we are of the truth and shall assure or rather perswade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our hearts before him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because if our heart condemn us viz. for any former failing incident unto little children to whom he directs those words ver 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God is greater then our heart namely in wisdom grace mercy and goodness and knoweth all things even the present frame and disposition of our heart in the truth of love And this exposition is most agreeable to the persons to whom the Apostle writes the little children and to the duty which he exhorts them unto to love in deed and in truth and to the effect of that duty the assurance and perswasion of their hearts before God Thus whereas many a poor soul dejects it self out of a meer mistake of this Scripture ill rendred and worse understood it being truly turn'd and the genuine sense thereof given it s a strong consolation to the little children Howbeit lest these little children should rest in this age and estate the Apostle proceeds Beloved if our heart condemn us not according to 1 Cor. 4.14 we have boldness or confidence towards God and whatsoever we may ask we receive of him because we keep his Commandements and do those things which are pleasing in his sight An example of the third which is inversion of the words is Hebr. 10.34 which the Translators render thus Ye took joyfully the spoyling of your goods Heb. 10. v. 34. knowing in your selves that ye have in heaven a better and more enduring substance That we may the better know the mis-translation and undue inversion of these words we must understand that the goods whereof the Hebrews were spoyled were either their temporal goods whereof S. Paul saith he robbed either them or other Churches taking wages of them to do service to the Corinthians the spoyling of these goods the Hebrews took with joy Or else These goods may be also spiritually understood and that in the worst sense for such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemingly and to the yong professing Hebrews appeard to be their goods which really and truly were their evils Such were the goods of Sodom which Abraham would not receive or own Gen. 14. The spoiling of these goods by him who is Maher-Shalal Hashbaz who in hastening the spoil makes speed to the prey Esay 8.3 the taking away these seeming goods but true evils the Hebrews took with joy also The inversion of the Text is in the following words Knowing in your selves that ye have in heaven a better and enduring substance A little labour sometimes does a great deal of work The moving of the Helm turns the Ship quite another way The same letters distributed and placed differently make all the different words and so the same words placed in a diverse order make extream different senses Such different senses arise from the different placing the words of this text For the words are inverted and changed from the genuine order of them which is extant in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I render thus Knowing that ye have in your selves better wealth in heaven and that which will endure What a difference is here Knowing in your selves that ye have in heaven a better c. This translation perswades men that they shall have hereafter in heaven a better kinde of wealth The true reading of these words Knowing that you have in your selves c. supposes believers to have already a real possession of the better and enduring substance in themselves so that they take the spoiling of their outward goods with joy The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heaven are not in the Vulg. Latin nor in some of the Greek nor English Manuscripts And with the Vulg. Latin agrees the French Bible the Spanish and Italian the High Dutch and one Copy of the Low Dutch So likewise Pagnin and Vatablus with the Tigurin Bible Which order of words is wholly neglected by all the printed English Translations that I have yet seen And hereby the sense of the holy Spirit is much obscured which points at the present and real possession of the better and durable riches which wisdom hath and brings with her to the believing soul Prov. 8.10 According to which the poor are said to be rich in faith and heires of the kingdom Jam 2.5 and rich towards God Luke 12.21 What is here said that they have in themselves better wealth a learned Critick understands to be only a right unto it
of Seth and Shem Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quicquid noxium in natura damnosum Typhon est And is not this evident in the true Shem in all ages even from the beginning of the world Luk. 23.2 Act. 17.6 and 28.22 Say we not well that thou art a Samaritan and hast a Devill Joh. 8.48 but the truth of this I shewed on Gen. 5.22 Now when Abraham came from the slaughter of the Kings Melchisedec the true Shem brought forth bread and wine Beloved It is the profession of us all to mortifie kill and cruoifie these Kings these raigning these ruling lusts Rom. 6.12 Let us no longer be professors but practicers of what we profess This is great Consolation to the true Shemites to the true children of Abraham who follow their father Abraham in the slaughter of the Kings Amalec cannot be subdued by those who follow not the true David 1. Sam. 30. Yet there is comfort for the weak ones who can follow no further then Besar vers 10.24 while men know Christ onely according to the flesh that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besor they are weake yet because willing and ready and armed with good purpose and sincerity they have their share of the spoils Though thou overcome not the Kings while thou art yet in thy non-age David will overcome them for thee What Jether the childe could not do as the child is so is his strength that Gideon himself performs even he who breakes and cuts off iniquity that 's Gideon Iudg. 8.20 21 Though thou be not cleansed according to the purification of the Sanctuary 2. Chro. 30.18 Hebr. 10.19 For thy names sake though our iniquities testifie against us do thou it for thy names sake Jer. 14.7 8 9. Put on the whole armor of God and so fight valiantly under the banner of Christ which is his love Cant. 2.4 Exhort If the Lord be the God of Shem and our God and in Covenant with us Let us then own him and acknowledge him to be our God by keeping covenant with him First Num. 23.19 Esay 40.8 Deut. 28.3.15 He 1. is true and faithfull unto us in his promises 2. True in his threatnings he that goes from one part of heaven goes toward another Non toto coelo egredimur He that flies from his mercy falls into his severity 3. He has right unto us even without a covenant yet condescends to enter covenant with us Secondly Rom. 12.1 1 Sam. 11.1.2 In regard of the covenant it self consider 1. The equity of it its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reasonable service How unreasonable is the covenant with Satan How unreasonable is it that our God should be bound unto us to be our God yet we in our covenant with him should be loose and dissolute 2. The excellency of the thing covenanted for 2 Pet. 1.4 participation of the Divine Nature Thirdly In regard of us 1. What is more dishonourable then to be reputed a faithlesse man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double minded man 2. How honourable unto Shem to keep covenant with his God see what an honourable testimony is recorded of Josiah 3. 2 King 23.25 And what is that for which thou breakest covenant with thy God Ier 2.13 They forsake the Fountain of living waters and they dig to themselves Cisterns or pits which will hold no water Whether do we own the Lord for our God Most true it is Deus suus cuique plurimi fit every one accompts most highly of his God whether we understand it of him who is the false God or the true For that which appeares to be good unto us though it be evill hath yet the same force with us while it appears so to us as if it were a true good Psal 1. 40.8 42.1 2. Job saith of the true God if he kill me yet I will trust in him David meditates on Gods Law day and night he delights to do his Gods will Davids soul is athirst for God Solomon preferrs divine Wisdom that is Christ before Gold and Rubies and all desirable things Our Lord teaches us to pray thy will be done Now can we be content to part with our own will what ever it is that Gods will may be done in us by us upon us what ever that is Now the like affection evill men have unto their false Gods 2 Tim. 3.1.2 There is one God which is called Selfe that all the Dii minorum gentium serve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-lovers are in that list of false worshippers Why is Coveteousness called Idolatry but in order unto self Ahab without Naboths vinyard was a poor discontented man Thus ambition and desire of honour Col. 3.4 another kinde of Idolatry proceedes from a high esteem a man has of himself Haman while he wanted but Mordecai's knee Eccl. 6.7 he had nothing Luxury Gluttony and drunkeness are nothing but the worship of the belly and that in order unto Self Phil. 3.19 Nor will a true servant of his belly spare either money or credit or paines so he may worship his belly In a word what doest thou prefer before all other things in the world if thou say the true God tell me truly canst thou say thou esteemest him whom thou oppressest as a Cart laden with Sheaves Amos 2.13 Rev. 3.20 canst thou say thou lovest him whom thou shuttest out of dores prae amore ex cludis foras Does he not knock at the dore of thy heart does he not complain my locks are wet with the dropps of the night Cant. 5.2 Doest thou prise him highly whom thou blasphemest and reproachest whose name thou takest in vain wert thou a true son of the covenant thou wouldst not endure so to abuse thy father nor suffer him to be evill spoken of much less to be crucified and slain This indignity made the dumb child of Craesus to speake Ah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kill not Craesus Did we indeedown our God and his Christ we would have commerce with him Iohn 5.40 But ye will not come unto me saith he that ye might have life Col. 3.4 Thou wilt hardly come unto him to lose thy sinfull life which the Lord requires if thou refuse to come unto him to gain eternal life Surely did we own prize and esteem the true God as we ought and were deprived of him we could not but conceive our selves lost utterly lost men who had nothing at all left us Iudg. 18.24 Ye have taken away my Gods and what have I more To be beloved of the true God it 's simply the greatest consolation of the soul as on the contrary to be hated 2. Axiom Noah said Blessed be the Lord God of Shem. The words are according to the idiom and propertie of the Hebrew tongue a metalepsis whereby we understand the Antecedent out of the consequent the blessing of Shem out of the blessing of God For we are so to
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
not deceive our selves No evill shall dwell with him Psal 5.4 5. what communion hath light with darkness c. 1. Joh. 2.6 and 4.12 16. There remains only the sixth and last Axiom Canaan shall be his servant or a servant unto them The doom of Canaan was first denounced generally A servant of servants shall he be unto his brethren ver 25. Then follows a special application of his servitude under Shem and the Jewes of which I have spoken more largely It remains that I shew how Ham and Canaan was a servant unto Japhet and the Gentiles Which because it is not true in regard of the persons of Ham and Canaan we must seek it in their posterity And so we shall finde that what remnants there were of Ham and Canaan in Tyre and Zidon in Thebes and Carthage in Egypt and Ethiopia they all submitted themselves and became servants to the Greek Monarchy raised by Alexander the Great or his Successors as also to the Roman Monarchy Both which sprung of Japhet And so it is true according to the History That Ham and Canaan or the Canaanites became servants unto Japhet or the sons of Japhet I have considered hitherto Shem and Japhet Ham and Canaan severally and apart both in their history and in their mystery Come we now to the Consideration of them joyntly The most antient historians and from them the Poets among the Heathen tell us that Saturn was the first father of all after the flood And therefore Orpheus calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the father of all the author of mankinde They adde that he devoured all his children except onely three Jupiter Neptune and Pluto which three remaining divided the world among them Most certain it is that truth is more antient than a lie or fable For a lie is the corruption of truth and truth is the substance and foundation of a profitable fable And therefore it supposeth truth before it The Mythologie therefore and truth of his fable is this Whereas Saturn is said to have devour'd all his children it is to be understood that Noah whom they meant by Saturn condemned the world Hebr. 11.7 to perish by the flood And this is no uncouth manner of speech in Scripture wherein the Prophets are said to do that Gen. 49.7 which they fortell shall be done Jacob divided Simeon and Levi in Jacob Jer. 1.10 and scattered them in Israel Jeremy must pluck up and plant Ezech. 43.3 destroy and build And Ezechiel went to destroy the City And thus Noah condemned and consumed all men whom he foretold that they should perish by the flood being a Prophet and the eighth preacher of righteousness 2 Pet. 2.5 As for his three sons remaining the first Jupiter Hammon who was that but Ham He was famous in Africa which was Hams portion I will punish saith the Lord the multitude of No. That is Hammon of No Jer. 46.25 No where Hammon their God was worshiped Whence it 's called No-Hammon Ezek. 30.15 Nah. 3.8 which the LXX turn Diospolis the City of Jupiter Hammon By Neptune their God of the Sea they understood Japhet as I have shewen to whom all the Isles of the Gentiles were allotted by Noah And then what remained for Shem Shem they understood by Pluto For Shem being a most holy man and a sincere worshipper of the true God he was most hated by the Idolaters of his time as I shewed before whom they made a God indeed but thrust him down to Hell Out of all which we learn what a perverse judgement the wicked world hath of good and evil Ham the worst of all the three brethren they made the highest God Shem the best of all men a figure of the true God they made a Devil yea the Prince of Devils Japhet because a better man then Ham therefore they made him inferiour unto Ham. And because he was not so good a man as Shem therefore he is made superiour unto Shem. And this is the judgement of the wicked world They put good for evil and evil for good darkness for light and light for darkness Esay 5.20 bitter for sweet and sweet for bitter Why then should it discontent any one of the true Shems children to be dis-esteemed by the wicked world Did they not say that the true Shem the Lord Jesus who had God with him that he had a Devill Yea they thought they said well Mat. 11.18 Iohn 8.48 Matth. 10.25 when they said so Nay did they not call him Beelzebub the prince of the Devills And what great matter is it If they so call those of his household Nay did they not say of Simon Magus who had a Devill Acts 8.10 that he was the great power of God The like is the judgement of the evill world even at this day So that it may seem a safe rule and very often true to judge of good and evill men quite contrary of the worlds judgement of them Malum esse oportet quem laudat Nero. Bonum esse oportet quem odit Nero. He must needs be an evill man whom Nero commends and good whom Nero hates What a great folly then is it to esteem or disesteem our selves according to such perverse judgements of wicked men Examenve improbum in illa Castiges trutina nec te quaesiveris Extrà But what application can we who profess our selves Christians make of these three joyntly The soul of man or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the souly man or natural man is Japhet This natural man is in the midst between two he hath somewhat above him as the heavenly man or man from heaven with all his graces and vertues this is Gods Candle Prov. 20.27 Iob 29.3 which shined upon Jobs head This is the true Shem the divine light He hath something beneath him which is the brute nature figured by Ham a zeal and fervent heat in its due posture and subordination to serve the divine and humane nature whence proceeds a serviceable inclination a bowing down and humbling it self to purvey and inquire after what is necessary or convenient for the well-being of the divine and humane nature and this is Canaan which signifies a Merchant Luke 16.11 12. This suits well with what our Lord teacheth If ye have not been faithful in the unrighteous Mammon who will commit to your trust the true treasure And if ye have not been faithful in that which is another mans who shall give you that which is your own Here the natural man or Japhet is put between Shem and Ham. Ham and Canaan are purveyours for Mammon called the Mammon of unrighteousness because often gotten and often used unrighteously and so said to be another mans The true treasure that 's Shem the treasure hidden in the field of the mans heart which by grace is said to be our own according to that of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things
the Vrim the illuminations or manifestations according to the LXX whereby God reveales and declares his will and the Thummim the perfections or consummations of that will in us when we serve him as Joshua exhorts Israel Josh 24.14 in perfection and in truth as the Greek and Vulg. Latin turn Thummim in integrity These are the gifts of God according to what S. James saith Every good giving and every perfect gift there 's one of them is from above and cometh down from the Father of Lights there 's the other And of all other they are the most perfect gifts as we may esteem them by the receivers of them the most principal parts of man his minde and will And what accomplishes and beautifies the minde but the divine wisdom that 's Vrim illuminations And what rectifies and fortifies the will in good purposes intentions and actions but rectitude and integrity That 's Thummim perfections Happy thrice happy they to whom the Lord gives these divine illuminations or doctrines whereby they know the counsel of his will and the perfections and consummations of it whereby they are conformable unto the will of God! These are to be received by faith by which we receive every good giving and every perfect gift from the Father of Lights And therefore Moses first put on the breast-plate that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the vulg Latin turns Rationale the Informer and Director of the judgement and therefore it s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the breast-plate of judgement Exod. 28.30 Indeed the Directory of Judgement and Counsel being a figure of Him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divine Word and Reason whole name is Counseller Esay 9.6 And therefore good reason there is that in Him should be the Illuminations and Perfections And therefore Moses put into the breast-plate illumination and perfection For the breast-plate as it signifies Christ himself so faith in him whereby we receive these things which are freely given to us of God for so S. Paul cals it the breast-plate of faith and love 1 Thes 5.8 And because the Righteousness is obtained by faith it s called also the breast-plate of righteousness This breast-plate of faith was to be fastned unto the Ephod Exod. 28.28 which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superhumerale the ornament of the shoulder whereon we bear burdens and what is that but Patience which therefore is to be joyned unto the breast-plate of faith that so through faith and patience we may inherit the promises Hebr. 6.12 and 10.35 36. But alas the Vrim and Thummim was lost at the Babylonian captivity Ezra 2.65 And the Church in Babylon 1 Pet. 5.13 loseth her light and perfection by Babylonian confusions debates and strifes for the truth is lost by contending for it 2 Esdr 5.8 9. 1 Tim. 1.5 6 7. whence it is that the god of this world blindes the mindes of them that believe not lest the light of the glorious Gospel of Christ who is the image of God should shine unto them 2 Cor. 4.4 And because men depart not from iniquity they understand not the trnth Dan. 9.13 Yea the Thummim or perfections are so lost that it s almost a sin to say there is a possibility left of finding them But Nehemiah when the Vrim and Thummmim were missing he put the people in hope that there would be a time when a Priest should stand up with Vrim and Thummim Nehem. 7.65 And the Lord hath left such a consolation unto his people so Nehemiah sounds a Comforter of the Lord that if they make use of such means as the Lord hath vouchsafed unto his church the illuminations and perfections may be recovered The Prophet in order hereunto puts us in a method and way of obtaining them Mal. 4.4 Remember the Law of Moses my servant which I commanded unto him in Horeb with the Statutes and Judgements Then the Lord promiseth to send Eliah the Prophet before the coming of the great and terrible day of the Lord and he shall turn the heart of the fathers to the children c. This Eliah is not to be understood of John Baptist only for he did not accomplish that work which Eliah was to do viz. to restore all things as our Lord foretels Matth. 17.11 12. where speaking of one Eliah he saith he shall come and restore all things and then addes concerning John Baptist that he was already come So that by the doctrine of the Law and the doctrine of Repentance and conversion we are brought unto an holy fear of God and upon such as fear Gods name the Sun of Righteousness Even that true and greater Light which comes after the less John 1.8 9. ariseth and is indeed the High Priest who stands up with the Vrim and illuminations inlightning our mindes with the understanding of Gods will that we may be light in the Lord Ephes 5.8 The LXX Nehem. 7.65 have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall rise importing Christs Resurrection that he should arise from the dead and shew light unto the people and to the Gentiles Acts 26.23 And he hath the healing under his wings whereby he cureth all our backslidings Jer. 3.22 rectifies and strengthens our wills to perfect and consummate the Lords will and to make us perfect and compleat in all the will of God Col. 4.12 For the influences of the Stars and heavenly bodies are conveyed by the Moon into this lower world But the powers vertues and influences of God and his divine nature are communicated unto us by the Sun even by Jesus Christ the Sun of Righteousness he brings with him the heavenly light and healing power the truth of that Apollo whereof the Poets have made a Fable and all perfection and all the fulness of God Ephes 3.19 I will be sanctified in them that come nigh me and before all the people Levit. 10. Ver. 3. I will be glorified These words In them that come nigh me answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Translators though they express in many words yet they give not the full meaning of it For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not onely such as come nigh unto God and make address to him by offering sacrifices as Levit. 1.2 but they especially who in relation are neer unto him as his Priests are in a peculiar manner And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usually rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 13.17 1 Kings 8.46 neer in place neer in dignity and honour as Esther 1.14 as the seven Princes to Ahasuerus Yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies such a relative neerness as of consanguinity blood and kindred Exod. 32.26 Levit. 21 2 3. as of friendship Job 19.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my kinsfolk which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my friends In such a neer relation are the Lords Priests unto him who are here called by the same name 〈◊〉 〈◊〉 〈◊〉
walk before Criples in Gods way and with their broken hands instruct others to do Gods Commandements which they themselves professe are impossible to be done Who have eyes full at least of spiritual adultery and cannot cease from sin beguiling unstable souls an heart they have exercised with covetous practises children of the curse who have forsaken the right way and are gone astray following the way of Balaam the son of Besor who loved the wages of unrighteousness 2 Pet. 2.14 15. and the residue also of that Chapter belongs to such audacious unqualified persons who intrude into the Priests office When every such scurvy fellow every such paltry Scab dares quando omnis res Janum ad medium fracta est repentè sic Theologus prodire when they can thrive no more at their trade extempore start up Divines S. Hierom heavily bemoan'd his own times O how would he have lamented had he lived in our times In the holy Scripture saith he Nullus apex vacat mysterio there is not a tittle without a mystery yet every man thinks he understands it Yea though the meanest and easiest trade requires long time perhaps seven years to learn the mysteries contained in it some notwithstanding entertain so poor a conceit of that most mystical Art of life that without living the same life yea though they live a life contrary thereunto and turn not from their iniquities yet they can understand Gods truth Daniel was of another minde Dan. 9.13 Nay if they have been so industrious as to learn Brachygraphy and have gathered some Short-hand notes they doubt not then but when all trades fail to step out of the shop into the pulpit and out-preach yea preach-out any not so qualified Divines out of their places And being thus initiated with Enoch the dedicated one the son of Cain Gen. 4.17 they hope in due time to preach themselves into some places of trust and profit For this is the mode the method and fashion of the times and the high-way unto preferment And then they lay away their Nets when they have caught the fish Sed nos ab iâ—ta scabie tenemus ungues There is yet one imperfection remains which unqualifies the legal Priest he must not be Concussus testiculo he must be a perfect man and fit to beget others unto God 1 Cor. 4.15 But let us draw toward an end of this Essay Such perfection in the body of the Priests symbolically required like perfection in their souls as I shewed before out of Philo Jâ—daus But how far alas how far differ we in these dregs of time from that spiritual growth and pious endeavours of the Primitive holy Fathers toward the perfect life when now every Dâ—arff takes himself to be a grown perfect man or as perfect as he need to be Whereas in those first times they had their Penitentes their Catechumeni their Constrâ—maâ—â— their Fideles their Sancti their Justi most of them distinct degrees of Christs Disciples as appears out of Tertullian and others according as they were capable of few or more heavenly mysteries and were grown up in the life and obedience unto them All which in this hudling age and confusion of all things are but meer names and they scarce known when every Novice in his nonage of Christianity thinks himself altogether as tall a grown man in Christ as the most perfect Scribe that 's taught into the kingdom of heaven Matth. 13.52 When to believe a possibility of perfection is judg'd to be as great an errour in the Priest under the Gospel as to be blinde or tame scabbed or itchy or what ever other defect was held a blemish in the Priest under the Law When to teach perfection renders the Priest ignorant scandalous and insufficient When the doctrine of perfection frequently delivered in holy Scripture though industriously obscured by our Translators held forth in all Ages taught in the School believed and endeavoured after by all good men from the beginning all along until aetas parentum pejor avis tulit nos nequiores imò nequissimos vitiosissimos until these last and worst dayes when to believe and teach this doctrine That its possible through the Spirit and power of Christ to be a perfect Priest and stand compleat in all the will of God it s held to be a reasonable just and sufficient crime and cause to out a Minister of living and livelyhood O Lord when shall thy gracious promise be fulfilled that Faith shall flourish and corruption be overcome and the truth which hath been so long without fruit be declared When shall that victorious Belief be made known which subdues the World and all that world of iniquity whatsoever is in the World that the Truth may appear and Mercy meet with it When shall Righteousness and Peace kiss each other O thou Israel of God who hopest to be made an holy Priesthood unto thy God! How otherwise can this come to pass but by obeying the voice of thy God and keeping covenant with him Exodus 19.5 6. Let us Per viam negationis by the negative description of the legal Priesthood learn the positive qualifications of the Gospel-Priesthood Let us not be blinde and unwise but understand what the will of the Lord is Ephes 5.17 And when we know the Lords will and way let us walk in it Let us be guides unto others that they may walk as they have us for examples that we cast off the burden of all unnecessary cares that we propound not to our selves any low measure of sanctity but perfect holiness in the fear of God That having eyes we may see and avoid the confusions of Babel That we may lay aside all filthiness and superfluity of naughtiness That being perfect Priests our selves we may beget others unto God and present every man perfect in Christ Jesus Such Briests the Lord makes unto God his Father to whom be glory and dominion for ever and ever Amen Revel 1.6 SERMON VIII SER. VIII Gods meeting with men in their own way Leviticus 26. ver 27 28. And if ye will not for all this hearken unto me but walk contrary unto me Then will I walk contrary unto you also in fury THere are two sinewes of the Common-wealth in Heaven whereby the great Lawgiver obligeth his people to obedience from whence also inferiour Lawgivers have taken example Rewards and Punishments They are both very powerful arguments and motives but of the twain the will of the Lord is that the former should rather prevail with us Behold saith he I have set before thee this day life and good death and evil He sets life and good before death and evil Deut. 30.15 Yea ver 19. he gives us that counsel expresly I call Heaven and Earth to record this day against you that I have set before you life and death blessing and cursing therefore chuse life that both thou and seed may live And accordingly as he instructs Israel to deal with the Canaaaites
preservative against infection and contagion And Mordecai bitter contrition and teaching contrition Myrrh contrite preserves Esther from uncleanness of her father and her mother The law of God teaching and rendring us contrite and humble is a principal antidote against dead works Esther is commended unto Heghe the Keeper of the women Esth 2. And what is Heghe Meditation so Heghe signifies And Heghe is an excellent Tutor to the women the thoughts they are spiritually the woman 2 Cor. 11. I fear lest as the Serpent beguiled Eve through his subtilty so your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your thoughts should be corrupted from the simplicity that is in Christ Esther is a long time preparing And manifold preparations are required of the people of God Luke 1.17 to make ready a people prepared for the Lord. They were prepared before and John must yet make them ready Esther thus prepared is commended to Ahashuerus the Prince and the Head And he sets the Crown royal upon Esthers head Esther 2.17 The like promise is also made by the true Ahashuerus unto us that if we be prepared members of the invisible Church and bear the Cross we shall also wear the Crown For blessed is he that endureth temptation for when he is tryed he shall receive the Crown of life which the Lord hath promised to them that love him James 1.12 One spoon of ten shekels of gold The word here rendred a Spoon as also often in this Chapter Numb 7. v. 14. seems to be mistaken by our Translators as I have shewen on Exod. 25.29 or on Exod. 37.16 more fully The word rather seems to be a vessel for incense as it is here used which I prove by reasons there shewen Sprinkle water of purifying upon them Numb 8. v. 7. And let them shave all their flesh and let them wash their clothes and so make themselves clean The words contain the manner of purifying the Levites viz. by sprinkling water of purifying upon them But the words rendred water of purifying are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waters of sin or sin waters So that the Translators rather express the use and effect of these waters then render the words in their proper sense as Arias Montanus hath done who turns the words Aquas peccati waters of sin So the Tigurin Bible and Vatablus Martin Luther also turns them by one word Sundwasser so Piscator and one Low Dutch So Ainsworth And although the LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 water of purifying whom our old and new Translators follow yet cannot the words be so turnd without a trope Nor hath the Translator of the Chald. Paraphrast dealt candidly who turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquas lustrationis waters of purging which exactly answers the Hebrew waters of sin But what water is it that can purifie the man from his sin we read not yet that the water of separation is commanded to be made which is first enjoyn'd Numb 19. and not before The Jews have a good rule which is of use here Non est prius posterius in lege There is neither before nor after in the Law So that howsoever as yet the sin-water were not commanded to be made yet that which was typified by it the blood of Christ the Lamb slain from the foundation of the world Rev. 13.8 is the true holy water or sin-water Yea lest any age should want an expedient and effectual mean for the purging and cleansing from sin the Apostle applying this type unto the truth saith thus Hebr. 9.13 14. If the blood of Buls and Goats and the ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the flesh how much more shall the blood of Christ who through the eternal Spirit offered himself without spot unto God purge our conscience from dead works to serve the living God Whereby the Apostle holds forth unto us that everlasting sin-water the pretious blood and eternal Spirit of Christ which cleanseth us from all our sins 1 John 1.7 But as our Translators in the first part of the Levites cleansing make no mention at all of sin which is to be purged so neither in the second part of it do they express the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rasor which they must let pass over all their flesh But instead of this they put what they judged equipollent hereunto let them shave all their flesh which is not a genuine translation but an exposition And they cast the true translation of the words into the margent And what becomes of them and all the rest in the Pocket Bible The third part of the Levites cleansing Washing their clothes is tacitly implyed the whole mystery of sprinkling the sin-water and cutting off the hair viz. the purifying from the superfluity of naughtiness even the sinne it self So much is intimated in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their clothes which may as well be rendred their sins and wickednesses as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies O what an exact holiness and purity does the most holy God expect from us who profess our selves such as cleave unto him when he requires so many purifications of the sons of Levi as we read here and Malac. 3.3 Lord sprinkle us from an evil conscience Lord wash us thorowly from our iniquity multiply or rather wash me from mine iniquity and cleanse me from my sin Psal 51.2 From the age of fifty years Numb 8. v. 25 26. they shall cease waiting on the service thereof and shall serve no more but shall minister with their brethren c. Our Lord himself tels Moses the argument of these words together with the former and those which follow Verse 23. The Lord spake unto Moses saying This is that belongeth to the Levites from twenty and five years old and upward they shall go in to war the warfare of the service of the Tabernacle of meâ—ting and from the age of fifty years they shall return from the warfare of the service thereof and shall serve no more but shall minister with their brethren c. So that the words contain the common term between the Levites service and their ministry which may be resolved into these divine sentences 1. The Levites waited on the service of the Tabernacle 2. From the age of fifty years they shall cease from waiting on the service of the Tabernacle 3. From the age of fifty years they shall minister with their brethren 4. From the age of fifty years they shall serve no more but they shall minister The Levites waited on the service of the Tabernacle of meeting The Levites may be understood either more specially according to their office or men generally all such as by faith and good will cleave unto God Psal 51. v 2. What is here turn'd waiting is indeed warring the warfare of the service of the Tabernacle of meeting He shall go in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to war the warfare of the service c. v. 24. So Tremellius
Adam Methusala Who yet in all the Scripture are never said to be old men But Abraham who as S. Hierom observes is first said to be an old man he was the father of the faithful and had seen Christs day he is said to die in a good old age And Jehoshua Job Jehoiada with some others all children in respect of the two before named are yet stiled old men and full of dayes when yet the eldest of them all if we regard their natural life in this outward world came short of Admn and Methusala many hundred years But lest any one should refer the difference unto natural causes only and say that mans vitals were weaker now since the flood and his nourishment was now less able to support him then before let us hear what the Wiseman saith in express terms That honourable old age is not of much time nor is it measured by number of years Wisd 4. v. 8 9. but Wisdom or Prudence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the gray hair unto men and the unspotted life is the old age Wisdom 4.8 9. Which if it be doubted because Apocryphal Solomon will make it good by a Canonical Testimony Prov. 16. v. 31. Prov. 16.31 The hoary head is a crown of glory if it be found in the way of Righteousness So So our Translators render it but amiss for there is no if no condition at all in the Hebrew text which might amuse them since many an hoary head is far from a crown of glory and is found in the way of wickedness The words therefore are to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Parables ought to be and they make this intire sense without supplement The Hoariness shall be found a crown of glory in the way of righteousness Vnto these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters or Elders and such as these the Lord committed the care and rule of his Church And ever afterward in Israel the great Synagogue which sate at Jerusalem judged of all controversies among the people And in after ages they assumed unto themselves power in all things belonging to Religion But it s here to be well heeded and remembred what manner of men they were to whom the Lord gave this power and authority Elders of Israel whom saith the Lord to Moses Thou thy self knowest that they are elders of the people such as had attain'd unto the good old age old men in Christ Ephes 4.13 such as thou knowest to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thee like thee and therefore it was required that they should be wise fearing Gad loving meek merciful patient long-suffering in a word such as Moses was These had the separated reserved excellent spirit of God put upon them But in process of time this good old age of the wisdom was little regarded and men promoted out of the Priests Levites and other Israelites who exercised the same power and authority but had not the same spirit and life of God Whence it came to pass that their authority was like a sword in a mad mans hand They abused it to the satisfying their desires and pleasures and to the suppressing of the truth it self which is most contrary to the Apostles rule 2 Cor. 13.8 We are able to do nothing against the truth but for the truth Yea they so abused their power that they would suffer no man though called of God to teach the people Jer. 29.26 27. Shemaiah wrote letters to Zephaniah the high Priest to this effect The Lord hath made thee Priest in stead of Jehoida the Priest that ye should be Officers in the house of the Lord for every man that is mad and maketh himself a Prophet that thou shouldst put him in prison and in the stocks Now therefore why hast thou not reproved Jeremiah of Anathoth who maketh himself a Prophet to you Vpon this ground the high Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Presbyters or Elders questioned our Lord Jesus Christ himself while he was teaching the people by what authority doest thou these things and who gave thee this authority Matth. 21.23 And accordingly they questioned his Apostles for their Doctrine and Miracles as the cure of the lame man By what power or by what name have ye done this Acts 4.7 Nor God the Father nor his Apostles however full of the holy Ghost must teach the divine doctrine or do any good work but by license from the Elders So degenerate was this Government in after ages from the purity of it by divine institution This or the like Government under the presidency of the separate reserved and excellent Spirit of God is continued unto the Christian Church even a spiritual Judicatory a power of judging spiritual things How does that appear I answer our Lord supposeth it and by supposing it Mat. 5. v. 21 22. confirmes it Let us consider Matth. 5.21 Ye have heard that it was said to them of old time or to the antients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not kill and whosoever shall kill shall be in danger of the Judgement Where for the word kill I wish were put to murder For to kill is a large word so that he may be said to kill who either justly as the Magistrate who bears not the sword in vain or unjustly as a murderer or doubtfully whether of the two as he who kills his neighbour unawares until he hath stood before the judgement Numb 35.24 But so to kill as must here be understood is wilfully and feloniously to take away the life of another upon prepensed malice as our Lawyers speak The word therefore to kill doth not fully express the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the sixth Commandement Exod. 20. Deut. 5. The English word to Murder borrowed of the Saxon Mordren signifies wilfully and feloniously to take away the life But go we on with our Lords speech But I say unto you whosoever is angry with his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause which S. Hierom would have blotted out as being not found in any ancient copy In plerisque codicibus antiquis Sine causa additum non est ut scilicet ne cum causa quidem debeamus irasci saith S. Austin in most old Greek copies without a cause is not added namely that we ought not to be angry no not with a cause Whosoever is angry with his brother shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obnoxious or liable unto the judgement but whosoever shall say to his brother Raca shall be obnoxious or liable to the Council 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sanhedrin By which words our Lord necessarily supposeth a spirituall Judicatory unto which every one who is angry with his brother is abnoxious and liable Yea hereby our Lord confirmes that spiritual Council Otherwise he who is the great Judge and Governour of his Church who was figured by Moses in his legal Court should be wanting to his
us to fulfil all righteousness as S. Paul saith of the true Jehoshua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am able or strong to do all things through Christ who inwardly enableth me as was shewen before Phil. 4.13 4. Caleb had been in the land Caleb was one of the Spies who were to give testimony concerning the land It was therefore necessary that they should have been there Doth this concern Caleb alone that he went into the land or doth it concern us and others as well as Caleb Surely there is a spiritual land of peace and rest a better and heavenly countrey Hebr. 11.16 It is called the Lords land yea the Lord himself is so called Esay 33.21 That land which the meek inherit Matth. 5.5 In the New Testament this true land of peace and rest is understood by the everlasting life the promised inheritance salvation the kingdom of God and many the like As Caleb entred into this spiritual land so likewise do all believers Hebr. 4.3 We who have believed do enter into rest and the like v. 10. As Caleb and the other Spies entred and searched the holy land and brought report unto Moses even so the believers and obedient ones who have entred the spiritual land they report unto the Congregation what they have seen and heard 1 Pet. 1.10 11. Who ever is a spiritual Spy who makes report how good the holy land is its necessary that he have been there that he may speak upon his own knowledge as our Lord saith to N codemus John 3.11 Verily verily I say unto thee we speak what we do know and testifie what we have seen 1. This may justly give check to the over-forwardness of too hasty novices who speak much of the holy laud the heavenly countrey and the kingdom of God whereof they have no experience they were never there Qui non est expertus pauca recognoscit he that hath no experience knoweth little Ecclus 34.10 And therefore in reason he should speak but little A young man discoursing largely of the World abroad especially of the lesser Asia one present asked him whether he had ever been at Sigaeum a Town there which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it has the name from silence when he answered no I thought so quoth the other for there you might have learned to hold your peace concerning things whereof you have no knowledge O how many are there liable to this reproof who speak much out of their hear-say memory or reading who can say little or nothing out of their own experience 2. But much more are they to blame who had been in the holy land and had eaten of the fruit of it yea and brought of it unto the Congregation and gave testimony that it was a land flowing with milk and honey Numb 13.27 That it was a good land which the Lord our God doth give us Deut. 1.25 This was the common Veredict of the twelve men even of all the twelve Spies yet when the people believed not but rebelled against the Lord and murmured then ten of those Spies to humour and please the people brought up an evil report upon the land Numb 13.31 32 33. Deut. 1.26 27 28. Surely since all things befel that people as types 1 Cor. 10. v. 11. and were written for our admonition on whom the ends of the world are come there are some without doubt who in these times of the Gospel answer unto these types as the truth of them And therefore how much more are these false Spies to blame who have been in the holy land and tasted the gift Hebr. 6.4 5. that which is heavenly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have been made partakers of the holy Ghost and have tasted the good word of God and the powers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the age to come whereby was signified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time of the Messiah whereof he is the father Esay 9.6 Yet even these men to please the people or out of self-love to preserve a good report of themselves among the people as Oxthodox or pretious men they discourage or rather melt the hearts of men affirming Deut. 1. v. 28. that their enemies are too strong for them and that it is impossîble to overcome them 4. The Lord saith of Caleb I will bring him into the land whereinto he went Caleb must fight and by fighting must cut his way into the holy land yet the Lord saith I will bring Caleb into it The Lords promises exempt not men from their utmost endeavour to perform their duty Yea although the Lord adde his oath unto his promises that he will bring us into the holy land yet unless we be obedient and fulfil after him we shall not come into the land Deut. 8.1 All the Commandements which I command you this day shall ye observe and do that ye may go in and inherit the land The Lord hath made promise unto their fathers yea he hath sworn that he will give his people the land T is true yet this promise this oath supposeth our obedience yea it forcibly infers it Hebr. 6.12 Be not slothful but followers of them who through faith and patience inherit the promises What is the Apostles argument the Lords oath as it followes in the next words For when God made promise to Abraham because he could swear by no greater he sware by himself c. So S. Paul having assured the Corinthians that God would be their father and they should be his sons and daughters c. So far is it that his promise should secure us and make us negligent that indeed the Apostle useth these promises of God the more to excite us to our obedience having these promises dearly beloved let us cleanse our selves from all pollution of flesh and spirit and perfect holiness in the fear of God 2 Cor. 6.18 and 7.1 The Lord saith not that he will enforce or compel Caleb to enter into the land The word is of very large use which here and for the most part signifies to lead into The Lord compels not any man to be happy forceth no man to inherit his heavenly kingdom He leads Caleb into the land he drives him not No nor his seed Of whom the Lord saith 5. Calebs seed shall possess it Wherein we must inquire 1. Who are Calebs seed 2. What it is for Calebs seed to possess the land 1. The seed of Caleb are either his off-spring according ing to the flesh or according to the spirit 1. According to the flesh we read that Caleb had three sons Iru Elah who had also his son Kenaz and Naham 1 Chron. 4.15 and one daughter Achsah Josh 15.16 These were the seed of Caleb according to the flesh 2. What was the seed of Caleb according to the Spirit By the spiritual children and seed of men we understand such as are like them in their mindes wills dispositions actions wills or good wills Thus they are the seed of Abraham who walk
reward Matth. 6.2.5.16 What they desire and aim at they have namely the applause and praise of men But the inward cleansing from sinne is not obtained by these outward performances that 's gotten by righteousness Dan. 4.94 It was Daniels counsel to Nabuchadnezzar do away thy sins by righteousness and thine iniquities by being merciful to the afflicted And therefore the inward good intention of the heart mercy and compassion and the like spiritual graces must accompany almesgiving and thereby the cleansing is obtained So our Lords speech is to be understood as its clear by the context Luke 11.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which our Translators turn Give almes of what ye have which they render otherwise in the margent as ye are able neither way well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are inexistentia as Arias Montanus well renders that word and so the words will afford this sense give or offer ye the things which are within such as I named before your almes or merciful gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and behold all things are clean unto you For that which cleanseth and purifieth is somewhat of God and Christ not the outward work although that also ought to be done So the Apostle 1 Cor. 6.11 but ye are washed but ye are sanctified but ye are justified by the name of our Lord Jesus and by the Spirit of our God Unless there be that inward purger and cleanser the work is not wrought Outward shewes and pretenses how specious soever are uneffectual This the sons of Sceva found with a mischief when they adjured those who had evil spirits by the Name of Jesus Acts 19.14 15. The evil spirit answered Jesus I know and Paul I know but who are ye And the man who had the evil spirit prevailed over them As the Galls having taken Rome they came upon the Senators who were invested with their Robes and all Ensignes and shewes of majesty whom the Galls slew like beasts whom at first they had looked upon as gods 2. What a poor opinion hypocritical men have of the true God and his Name they make him and his Name inferiour and serviceable to their poor base ends a little wealth a little honour a little pleasure Ahab wanted but a little spot of ground and the Kings name and Gods name must be taken in vain for the obtaining of it What a preposterous inverting and perverting things is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sursum deorsum susque deque turning of things upside down setting the means above the end the end below the means God and his name must serve a turn What ever any hypocrite does though evil yet somewhat of God is pretended for the warrant of it as when he saith its just its equal its true its right Jer. 50.7 John 16.2 In nomine Domini incipit omne malum mischief begins with the name of the Lord as they said of old concerning the Popes Bulls But this taking of Gods name in vain shall be in vain to them who so take it For though the hypocrite by his turning things upside down may possibly deceive a man yet God his Maker he cannot deceive And therefore the Lord denounceth a woe to those who seek deep to hide their counsel from the Lord Esay 29. v. 15 16. and their works are in the darkness and they say who is seeing us and who is knowing us This woe shall be 1. To their work that shall be frustrate Your subversion or turning of things shall be esteemed as the Potters Clay For shall the work say to him that made it he made me not or shall the thing framed say to him that framed it he understood not 2. And this woe shall be to their present state which in requital to their subversion shall also be changed Is it not yet a very little while and Lebanon figuring the Gentiles state shall be turn'd into Carmel very fruitful as the Jewes had been through the blessing of God upon it and Carmel shall be esteemed a Forest Whereby the Prophet implyes the conversion of the Heathen unto Christ whom the Jewes should reject as the words following evidently prove And what was charged as a crime upon the Apostles that they turn'd the world upside down Acts 17.6 had yet a truth in it when what was above and high in men Luke 16.15 so that they called the prowd happy Malac. 3.15 that is brought low and the brother of low degree glorieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his height James 1. v. 9 10. and the rich 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his abasement James 1.9 10. when every valley is filled and every Mountain and hill is brought down Luke 3.5 3. Learn what manner of people Gods Israel is no vain and empty men no they have God and his fulness in them Ephes 3.19 filled or filling unto all the fulness of God Ephes 3. v. 19. They have his name written on them Revel 3.12 Jehovah is the being so that great name signifies not the shew not the seeming only They have his mercy his grace his long suffering his goodness his truth in them that 's his name for ever Exod. 34.7 They have his love in them John 5. that 's his name 1 John 4.8.16 These are the true Esseni which have their name saith Epiphanius from Jesse the father of David Jesse is the very being it self without fiction without hypocrisie Be we exhorted to a most serious earnestness and sincerity in the bearing of Gods name T is worth all thy love all thy reverence And why then hadst thou rather seem to be then in earnest and indeed to be what thou wouldst be thought to be If the shew and form be so highly esteemed by thee how much more will the substance it self if thou knowest it It is worth our inquiring what name thou bearest and whether the name of thy God and his Christ and if so whether in vain yea or no. John sent his Disciples unto Jesus Matth. 11. to inquire whether he were the Christ or no our Lords answer was the blinde see the lame walk c. Many there are penitent men disciples of John who would gladly come to Christ they enquire after Christ would gladly bear his name canst thou answer them so canst thou shew by thy life and works that thou bearest Christs name So when the Greeks came to Philip and Andrew desiring to see Jesus John 12. Our Lord shewed them himself and his Disciples in their death and life a grain of Wheat dead and living and bringing forth much fruit that is Iesus Canst thou shew them Iesus in his death or life canst thou shew thy self dead with him and risen with him Then will mighty works shew themselves in thee as Herod reasoned Thus doing we shall not bear the Lords name in vain while we are bringing forth fruit but he will purge us and we shall bring forth more fruit Hereby the name of the Lord shall not be polluted or
between the flesh and the Spirit while we live here in this world I answer This is in every mans mouth almost But the Psalmist said All men are liars 1. It is true that the flesh lusts against the Spirit so long as the flesh lives But the lusting flesh is dead in the obedient and regenerate souls 2. The Spirit lusts against the flesh that we may not do the things that we would according to the flesh as those words ought to be read Gal. 5.16 17. Obj. 4. If we should attain to such an estate we should not need the mercy of God I answer that followes not But this is true that as sick men being heal'd of sickness need not to desire healing of that disease whereof they are cured So they who have obtained mercy of God that they are healed of their spiritual diseases they need not the same mercy in regard of the same diseases because that mercy of Christ is fulfilled in the spiritual cure of their maladies But that we are healed and saved it is from the free grace and mercy of God in Christ By grace ye are saved Ephes 2. and of his mercy he saved us But whereas these men will allow the Physitian his honour for perfecting his Patients bodily cure they will not allow the greatest Physitian of souls his honour who comes with healing in his wings that he should be able to make a man every whit whole and perfectly cured of his spiritual diseases Obs 1. We learn here a rule of prudence and discretion from S. Johns example how the spiritual teacher should behave himself towards yong Disciples to condescend and stoop unto their weakness to be even as one of them This wisdom S. John had learn'd of the Lord Jesus who so attemper'd his Doctrine to his Disciples as they were able to bear it John 16.12 Thus Elisha stretched himself upon the childe and brought him to life 2 Kings 4.34 And this is the practice of the true Elisha God the Saviour so Elisha signifies he applyes himself unto us and becomes as one with us Sic oculos sic ille manûs sic or a ferebat because the children are partakers of flesh and blood he takes part of the same Yea though he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mighty God or the strong God the Gyant Esay 9.6 yet to us while yet we are children he is born a childe Obs 2. Hence we have discovered unto us a refuge of lyes whereunto all ungodly men resort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as all Malefactors of old were wont to run to their Altars for refuge If we say we have no sin c. As if it ought to be so as if they should do amiss unless they did amiss as if they should sin unless they sinned As if there were no better no more eminent and holy estate to be aimed at and attained unto through the grace of God and power of his holy Spirit Obs 3. Hence we perceive how falsly some speak concerning the life and actions of Gods Saints that they sin in all and every thing they do and think and speak The Apostle expounds himself in the tenth verse how he would be understood in the eighth If we say we have not sinned he saith not that there is any necessity of sinning But if the Saints of God sin in every act how come they to be Saints Obs 4. We have hence matter enough to humble us if we consider our fore-past life our prevaricating nature our many frailties and weaknesses until the God of peace make us perfect in every good work to do his will working in us what is pleasing in his sight through Jesus Christ our Lord Hebr. 13.21 Such is the wisdom of the Lord Jesus and such he teaches his Apostles For when he gives S. Peter his charge his first and principal care is of his Lambs S. Paul had learned this lesson exactly and practised it most wisely and discreetly in his Epistle to the Romans Chap. 7. where he who is described as a childe the Apostle takes upon himself so likewise in his first Epistle to the Corinthians Chap. 2. v. 2 3. Such as they were such he became unto them For although he had wisdom secret and hidden truth to impart unto perfect men 1 Cor. 2.8 yet he behaved himself towards them according to their capacity He could not speak unto them as unto spiritual but as unto carnal even as unto babes in Christ 1 Cor. 3.1 2. This the Apostle did Ex professo 1 Cor. 4.6 and 9.19.22 Thus S. James Chap. 3. and thus S. John in my text These things Brethren I have in a figure transferred to my self and to Apollo for your sakes And 9.22 To the weak became I as weak that I might gain the weak I am made all things to all men that I might by all means save some So S. James Chap. 3.1.2 My brethren be not many Masters knowing that we shall receive the greater condemnation For in many things we offend all And ver 9. with the tongue bless we God even the Father and therewith curse we men And S. John useth the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and condescent unto his little children if we say we have no sin we deceive our selves and the truth is not in us Much more might be written on this subject had not my worthy friends Dr. Thomas Drayton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Mr. William Parker published a Treatise upon the same argument entituled A Revindication of the possibility of a total mortification of sin in this life And of the Saints perfect obedience to the Law of God to be the Orthodox Protestant Doctrine c. Now that we and many thousands more in this and other nations may not be thought Insanire sine ratione to differ from others in these points of doctrine without good reason I thought fit to annex hereunto a brief Catalogue cursorily gathered of such Scriptures as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and expresly or per evolutionem terminorum interpretativè by short and easie interpretation speak the same things as being such as prove a possibility of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having no sin and living a perfect life according to the will of God In which the most wise just God either commands these or threatens men for the want of these or promises rewards upon consideration of these Or else commends those who have been examples of these in their generations or have prayed for these which must be in faith of obtaining them or otherwise endeavouring after these which cannot be without hope the foundation of endeavour Or by some other testimony the Lord hath given his approbation to these truths and to those who lived or shall live them Now that Catalogue speaks thus Gen. 6.9 Noah was a just man perfect in his generation Noah walked with God Gen. 17.1 The Lord said to Abraham I am the Almighty God walk before me and be thou perfect Gen. 25.27 Jacob
righteousness shall exceed the righteousness of the Scribes and Pharises ye shall in no case enter into the kingdom of heaven V. 48. Be ye therefore perfect even as your father which is in heaven is perfect Chap. 7.18 A good tree cannot bring forth evil fruit neither can a corrupt tree bring forth good fruit Chap. 10.24 25. The disciple is not above his master nor the servant above his lord It is enough for the disciple that he be as master c. Matth. 11.30 For my yoke is easie and my burden is light Matth. 12.50 For whosoever shall do the will of my Father which is in heaven the same is my brother sister and mother Matth. 19.17 But if thou wilt enter into life keep the Commandements 21. Jesus said unto him if thou wilt be perfect go and sell that thou hast c. Matth. 21.9 Blessed is he that cometh in the Name of the Lord Hosanna in the highest Matth. 28.20 Teaching them to observe all things whatsoever I have commanded you and lo I am with you alway even unto the end of the world Mark 2.17 They that are whole have no need of the Physitian but they that are sick c. Luke 11.36 If thy whole body be full of light having no part dark the whole shall be full of light John 14.15 If ye love me keep my Commandements And Chap. 15.14 Ye are my friends if ye do whatsoever I command you Rom. 8.4 That the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit 1 Cor. 2.6 We speak wisdom among them that are perfect v. 16. We have the minde of Christ 2 Cor. 7.1 Let us cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God Phil. 1.6 That he which hath been beginning a good work in you will throughly finish it until the day of Jesus Christ Phil. 4.13 I can do all things through Christ enabling me Col. 1.25 Whereof I am made a minister according to the dispensation of God which is given to me for you to fulfil the word of God V. 28. Whom we preach warning every man and teaching every man in all wisdom that we may present every man perfect in Christ Jesus Chap. 4.12 Epaphras alwayes labouring fervently for you in prayers that ye may stand perfect and compleat in all the will of God 1 Thess 4.1 Furthermore then we beseech you brethren and exhort you by the Lord Jesus that as ye have received of us how ye ought to walk and to please God so ye would abound more and more Chap. 5.23 The Very God of peace sanctifie you wholly and your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ 2 Tim. 4.7 8. I have fought a good fight I have finished my course I have kept the faith henceforth there is laid up for me a crown of righteousness c. James 1.4 But let patience have her perfect work that ye may be perfect and and entire wanting nothing 2 Pet. 3.14 Be diligent that ye may be found of him in peace without spot and blameless 1 John 2.1 My little children these things write I unto you that ye sin not c. Chap. 4.17 Herein is love with us made perfect that we may have boldness in the day of judgement Because as he is so are we in this world After this Catalogue might be gathered another as large yea larger speaking the same truth and yet another most large proving by consequence the same things And after that a fourth an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of mystical names in Scripture also types figures and parabolical and symbolical speeches all which being opened hold forth and evidence the very same things Nor ought this to seem strange since God himself is with us in the work as appears 2 Cor. 13.11 Finally Brethren rejoyce be perfect be of good comfort be of one minde live in peace and the God of love and peace shall be with you As also because since perfection is the end of all the holy Scripture For 2 Tim. 3.16 17. All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness THAT the man of God may be perfect throughly furnished to every good work 1 Pet. 5.10 Now the God of all grace who hath called us to his eternal glory by Christ Jesus after ye have suffered a while make you perfect stablish strengthen settle you To him be glory and dominion for ever and ever Amen 1 Pet. 5. FINIS A Table of the Sermons contained in this Book their Titles and their Texts 1. THe Law and the Gospel preached from the beginning Gen. 3. v. 15. And I will put enmity between thee and the Woman and between thy seed and her seed it shall bruise thine Head and thou shalt bruise his Heel Pag. 9. 2. The Law and Gospel preached unto Cain Gen. 4. v. 7. If thou do well shalt thou not be accepted and if thou doest not well sin lieth at the door and unto thee shall be his desire and thou shalt rule over him Pag. 31. 3. Noah's Legacy to his sons Gen. 9.26 27. And he said Blessed be the Lord God of Shem And Canaan shall be his servant God shall enlarge Japhet and he shall dwell in the tents of Shem and Canaan shall be his servant 4. On the same Text. 5. Imputation of best reputation Gen. 15. v. 5 6. And he brought him forth abroad and said Look now towards heaven and tell the Stars if thou be able to number them and he said unto him so shall thy seed be And he believed in the Lord and he counted it unto him for righteousness Pag. 135. 6. A prudent wise is of the Lord. Gen. 24. v. 44. And she say to me Both drink thou and I will also draw for thy Camels let the same be the woman whom the Lord hath appointed out for my Masters son Pag. 161. 7. The dressing of and due address unto the Paskal Lamb Exod. 12. v. 9. Eat not of it raw nor sodden at all with water but rost with fire his head with his legs and with the appurtenance thereof Pag. 203. 8. Gods meeting with men in their own way Levit. 26. v. 27.28 And if ye will not for all this hearken unto me but walk contrary unto me then will I walk contrary unto you also in fury Pag. 323. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or The Dispensor of divine mysteries Numb 4. v. 19 20. When they approach unto the most holy things Aaron and his sons shall go in and appoint them every one to his service and to his burden But they shall not go in to see when the holy things are covered lest they die Pag. 375. 10. God keeps his time though men be out of tune Numb 14. v. 34. After the number of the dayes in which ye searched the