after death 2 Sam. 14 7. Gen. 44.30 it is busied about their posteritie could the Philosopher say They are a part of our selves Exhort 2. To children to honour their Parents and prevent their curse and obtain their blessing Mysticè There is a Canaan and a seed of Canaan that 's neerer to us and yet much more neerly concerns us In Scripture they are said to be born of him whose manners and life they follow whether in good or evill The sons of Abraham do the works of Abraham John 8. who walk in the steps of Abrahams faith Such are the Sonns of Shem the father of all the children of Heber 2. In evill ye are of your father the Devill Joh. 8. for the lusts c. Thus they are the seed of Canaan who do his works Thou seed of Canaan and not of Juda saith Daniel to the unchaste Elder Susan vers 56. Ezech. 16. The proper work of Canaan is that which he carryes in his name pressing down humbling abasing troubling as Hierom deduces the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The body of sin and corruption that presseth down the soul Wisd 9.15 That servile nature that must be cast out and not abide in the kingdom Joh. 8.34 35. Gal. 4.30 31. In a word sin and iniquitie in generall So Philo Judeus is that servil and base nature of Ham and Canaan which is here mystically to be understood And over that the Lord hath given superiority and dominion unto the true Shem and all the Shemites of all the children of Heber yea unto Cain himself and the Cainites if they do well as I shewed in Gen. 4.7 Note here the progeny of Ham. 1. Ham is the father of Canaan burning hot zeal that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the cause of commotion and fraction trouble baseness c. The truth of this is evident by too many examples of these few last yeares Zelotical hot-headed men are presently moved and then they are troubled and trouble all saith S. Ambrose 2. Canaan is made a servant though Ham sinned Philo Judaeus gives the reason the act is punished not the habit 1. This Canaan hath a numerous seed As Christ hath his fishers of men and hunters Gen. 10.15 so Satan hath his Zidonians his hunters and fishers of men also Evill hunts the Violent man Psal 1â—0 11 2. Hittites the fearfull ones there is a fear or fainting which is opposite unto faith and confidence Gen. 45.26 These discourage the people of Shem from entring the holy Land Num. 13.30 31. Hebr. 3. vlt. They could not enter in because of unbelief Their harts fainted in them And when they became fool-hardy who were they that discomfited them but the Amalekites and Canaanites Num. 14.43 And these Hittites are they who are the first excluded out of the holy Citie Rev. 21.8 The fearfull have the first part in the lake 3. Mat. 7.6 Jebusites people who tread under foot the pretious Truths So Swine tread Pearles under feet So do Apostates tread under foot the Son of God which is the life of God in them Hebr. 10.29 4. Amorites a bitter people great talkers the bitterness of Envy Deut. 7.2 Jam. 3.14 Unto these are added Canaanites such as are bowed down Incurvati in semetipsos selfe-lovers proprietaries It 's the ordinary name of Merchants Pherezites people that are careless and neglegent who dwell secure without any fence like those Judg. 18.7 whom Dan the Judgement surprizes 5. Gergashites Socii peregrinationis who enstrange themselves from their God and are inhabitants of the earth the earthly mindedness the thoughts dwelling on the earth and earthly things Phil. 3.19 earthly wisdom Jam. 3.15 This is one of Canaans race that presseth down the mind and hinders it from busying it self on heavenly things Col. 3.1 2. 6. The Hivites people of a wicked life whereby the ungodly life is sigured which is propagated by talking 7. The Arkites persecutors so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies He that is born and that in us after the flesh persecuteth that which is born after the spirit Gal. 4.29 8. The Sinites emnity stirred up by the law in them who are under the Law and so are against the Law 9. The Arvadites the abundance of the curse or the ruling sins the sins which reign in the mortall body 10. The Zemarites who come in Sheepes-clothing the counterfeit simplicitie and self-holiness 11. The Hamathites the children of wrath We read of Jabin King of Canaan Judg. 4. who is the false knowledge All these Moses writes of and prepares a way for the expedition of Jsrael under Josuah into their land the land of Canaan Omnia in figura All things befell that people in figure and were written for our admonition on whom the ends of the world are come Are there none of all these in thy Land Examine thy self well No Amorites If thou hast subdued these they are servants to the true Shem who subdues them and treades them under his feet and the Canaanites especially the seven Nations Deut. 7.1 the seven evill Spirits saith Rupertus It is the Lords will that thou destroy of the Canaanits every thing that breathes Deut. 20.16 with Jos 11.11 So Moses law commands and Joshaa must fulfill the righteousness of the law in us Rom. 8.4 Now Judge of thy selfe from hence what freedom thou hast if these servants of servants these Canaanites rule in the. Lordship and Dominion is the effect of righteousness servitude is the effect of sin Righteousness largly taken raised the house of Shem the people of Jsrael above all Nations Deat 28. and 4.6 The Nations shall say surely this great nation is a wise and understanding people This raised the Lacedemonians and that long lasting Empire of the Romans Which is Point-blank contrary to the opinion of men who conceive that there is no attaining unto honour and high place but by lying flattery and bribery c. And what is this else but to make the devill the author of honour and all the glory of Kingdomes as he saith he is Luke 4.6 Sin brings the reproach upon Nations All the Chanaanites were abased for the sin of Canaan And whence is it Prov. 14.34 that the Tria cappa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cappadocians Cilicians Carians are so infamous unless the Cretians were one of the three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from the abundance of their iniquity I do not here mention our neighbour Nations who have their brands upon them nor our own Nation which doubtless hath the sins of the Canaanites in it which abases it even unto Hell Consol 1. Alas the Canaanites prevail over me When I would do good evil is present with me Hast thou not chosen rather to serve the Egyptians and Canaanites then to serve the Lord 2 Chron. 12.7 8 9. Though they dwell with thee yet thou needest not be familiar with them or have any fellowship with
〈◊〉 〈◊〉 through Christ the power of God who inwardly inableth me saith S. Paul How is this possible To God only all things are possible yet the Scripture also saith to him that believes all things are possible Why because this belief in the truth and might of God Rom. 4.17 Gal. 3.1 6. Ephes 1.18 19. Rom. 8.10 11 makes men like unto God himself whom they believe even God who quickneth the dead Christ the son is dead in thee crucified in thee God quickens the dead And by this living faith there is a power in believers to raise up the dead in them Obs 2. Here is faith rightly placed on the due reall and proper object divine truth testified by God and Christ himself when the heart gives assent and credit unto the testimony of God that is the first and essentiall truth and which cannot lie Tit. 1.2 Iohn 3.33 then the soul closes with that and seales to it He that hath received his testimony hath set to his seal that God is true This is the reason why that frequent preface to the prophesies Thus faith the Lord c. ought to be of more credit with us then all the demonstrations in the world Here is saith rightly placed upon the due personall obiect the power and might of God for the effecting of what he promises Iob 30.27 2 Kings 4.16 It 's true there may be pangs and throwes by reason of diffidence and distrust from consideration of our own impotency and weakness O my Lord do not lie unto thy servant saith the Shunamite unto Elisha when he had assured her Thou thy self shall imbrace a son Is there any thing too hard for the Lord 'T is true Idoll Gods Imaginations bring forth nothing but imaginations Esay 66 9. but V. Lat. Numquid ego qui alios parere facio ipse non pariam dicit Dominus shall not I who cause others to bring forth shall not I myself bring forth saith the Lord. Whosoever receives the seed of the word in an honest and good heart Matth. 12.50 shall certainly becom the mother of Christ Obs 3. See then Abrams faith and the faith of Abrams Sons and Daughters is no bare no naked faith but adorned with submission with humility with love with obedience Abrams daughters are clothed with good workes 1 Tim. 2.10 It is no dead faith it hath a form a soul a spirit a life And what are these but good workes Iam. 2.17.20.26 if the Apostle reason right he saith not that good workes are the fruits of faith as commonly they are called For so the tree may live and bear no fruit as in winter but the Apostle seemes to comprehend obedience and good workes in the very nature and essence of faith what else meaneth he when he compares faith without workes to the body without the soul and Abrams faith was made perfect by workes Verse 22.26 and as the body without the Spirit is dead so faith without works is dead also It 's evident therefore that the Apostle understood good workes to be the form soul spirit and life of faith And hence it is that an other Apostle having given a description of faith for examples of it he propounds only those faithfull men who were holy good just Godly and obedient men in their generations For other faith is altogether unprofitable to the chief end salvation What doth it profit if a man say he hath faith Hebr. 11. and have not works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potest fides illa can that faith save him So Beza turns that place well Obs 4. Hence we see who are the true believers who but they who walk in the steps of Abrams faith they who imitate and follow Abrams faith Rom. 4.12 which is in this place expressed Abram believed that God would give him an holy seed that is Christ as S. Paul explaines it This is or ought to be the belief of every one of us of every true and genuine son and daughter of Abram Gal. 3.16 That the Lord will give us the seed even the son that the Lord will raise up Jesus from the dead in us That this is or ought to be the belief of every son and daughter of Abram appeares from the Apostles reasoning upon the words of my Text where having said that it was not written for his that is Rom. 4.18.23 24. for Abrams sake alone c. but for us if we believe in him that raised up Jesus our Lord from the dead c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who raised up Jesus the Lord◠the word is in the Aorist indefinite as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath made and yet makes the purging of our sins so he raised up and yet raiseth up the Lord Jesus Hebr. 1.3 And the Lord offereth faith unto all having raised up or rasing Christ from the dead So he hath raised or doth raise up his son from the dead For our better understanding of this ye may be pleased to compare the example of believing Abram the father of the faithfull Acts 17.31 1 Thess 1.10 with any one of us who are his children and believers Rom. 4.18 Abram firmly believed which firm belief of Abrams is handled by the object or Subject the promise of God Abrams is handled by the object or Subject Gods ability to perform it Abrams is handled by the object or the diversity 1. The promise of God according to that which was spoken so shall thy seed be 2. The ability of God what he had promised he was able to perform The diversity 1. With reference to a contrary object himself and his own body which was dead and the deadness of Sarahs womb neither of which he considered 2. With reference to the act of belief not weake but strong not weake in regard of his own body and the deadness of Sarahs womb which he considered not but strong in regard of God The like we may consider in a believer a son of Abram he believes in Gods promise which is the eternall life 1 Iohn 2.25 and 5.11 and this life is in his son 1. John 5.11 This is that life of God from which we are alienated and estranged Ephes 4.18 Rom. 5.8 Gal. 3.1 Tit. 1.2 This life of God hath been crucified and slain dead and buried in us while we were sinners which God that cannot lie hath promised Whosoever believe and hope in God for this life they consider not themselves so impotent and weak that they are not able to think one good thought of themselves and though their heart faint and fail them as is said of Jacob yet God is the strengh of their heart Gen. 45.26 Psal 73.26 Ephes 1.18 19. Mark 9.23 Psal 110.3 They believe in the mighty power of God whereby he raised up Christ from the dead This is the reason that to him that believes all things are possible This is the day of Gods power that
as he came Hence it is That as of old men by reason of abuse 1 Sam. 2.17 to 45. So many at this day forsake the assembling of themselves together They say of Erasmus that being here in England he came to none of our Churches and being asked his reason he said because he observed that men came forth of the Church more proud then they went in And the truth is if men be not the better they are the worse because they flatter themselves with a form of godlinesse and with that which we object to others the opus operatum as if the very hearing Gods word made them the better men Thus ye read of the Whore in the Proverbs that she strengthens her self in her whoredoms by her form of godliness Pro. 7.14.15 Reproof Of those to whom the Lord gives the soveraignty and rule over sin yet they prostitute themselves and enslave their soules under the bondage of sin and iniquity Hence we have a ground of Exhortation to master and rule over our sin When Abraham had given Hagar into the power of Sarah Gen. 16.6 she afflicted her and brought her under And wheras the Lord hath given iniquity into our power let us subdue it A Servant will not be corrected with words Prov. 29.19 And therefore S. Paul 1 Cor. 9.27 I keep under my body saith he and bring it into subjection c. The Romans when they waged war with their Servants who rebelled against them their Servants prevailed while their Masters fought with them with their swords thereby they did ipso facto make the Servants Freemen Which their Masters perceiving brought Whips and Scourges with them into the field and so subdued them Words and reasonings are ineffectual to subdue the earthly and sensuall concupiscence Venter non habet aures Eve reasoned with the Serpent and was foiled at that weapon Deny ungodliness and worldly lusts Tit. 2.12 Resist the Devil Tread him under foot By Repentance and Faith the world is overcome 1 John 5.4 And Blessed be God who gives us the victory through our Lord Jesus Christ THe Voice of thy brothers blood Gen. 4. Ver. 10. The word we turn blood is plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so rendred in the margent bloods The holy spirit could as well here have used the singular as elsewhere but made choise of the plurall We may conjecture some reason as because in shedding the bloods of Abel Cain had shed the bloods of all his posterity all possibilities of his off-spring how many soever might have descended from him Which renders the sin of murder of all other the most abominable as that which beside many other aggravations brings with it the greatest horrour of conscience as may appear in the example of Cain And therefore David deprecates the guilt of killing not onely Uriah himself Psal 51.14 but all Vriah's posterity also deliver me from bloods O God the God of my salvation And because he who takes away life Hos 4.2 he takes away all good which depends upon the life blood is taken for all sin Bloods touch bloods that is as the Chaldee Paraphrast explaines it Sins adde above sins And to make this sin of murder yet the more odious the Greek hath the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to kill taken from the name of Cain the first murderer after his father the devill Joh. 8.44 1 Joh. 3.12 And he builded a city Gen. 4. Ver. 17. When not presently for who should help him build it who should inhabit it but long after when he had now gotten sons and daughters and sons and daughters had been born to them This was no sudden work Nor is it said he builded as our Translators render it but he was building 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit aedificans as Arias Montanus amended Pagnin who turn'd the words aedificavit whom our Translators follow The LXX keep the Hebrew expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he was building a city But what need was there of this curiosity as some will call it No doubt but Moses here wittingly laid the foundation of a spiritual understanding which S. Austin took notice of lib. 15. de civitate cap. 8. In Vniverso genere humano cum primùm istae duae caeperunt nascendo atque moriendo procurrere civitates prior est natus civis hujus saeculi posterior autem iste peregrinus in saeculo pertinens ad civitatem Dei c. When first these two Cities began to run forth in all mankinde as men are born or die the former Cain is born a Citizen of this world the later Abel is a stranger in the world who belongs to the City of God So that as Non uno est conditae Roma die Rome we say was not built in one day nor is the City of Cain built all at once Nemo repente fit pessimus A man is not stark naught all at one time Cain was building a City which all ungodly men in their respective generations Jude ver 11. who walk in the way of Cain are yet building Thus on the contrary Hebr. 11. The City of God whose builder and maker God himself is is not like Jonah's Gourd or a Mushroom grown up in a night it 's not built in a short time It 's true dreamed and fansied it may be but builded it cannot suddenly be as they well know who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 workers together with God Alas There 's a great deal of rubbish to be removed The foundation must be deeply layd And superstructures raised thereupon by degrees Neh. 4.10 1 Cor. 3.10 It is no hasty business As Cain was building and they who walk in his way are building his City so they who walk in the way of the Lord are building his City also But let every one take heed what and how and with whom he builds For Cain and his builders have as fair pretences as may be The name of his Son and his City was Enoch consecrated dedicated And ye shall finde among his posterity Mahujael Annuntians Deum a Preacher of God and Lamech an humble man And these pretend to build the City of God Ezra 4.2 as the adversaries of the Jewes did and would build with them And therefore it will neerely concern us to destinguish the two Cities which so different so contrary families are building the one of the love of God and their neighbour which is Philadelphia the City of David which is Love The other opposit here unto is the City of the devill which therefore must be Envy Hatred Malice and all uncharitableness This City men begin to build and inhabit when they depart from the other As when Cain departed from the presence of God who is Love then he was building his City Thus ye read 1 John 4.8.16 that when the ten Tribes revolted from the house and City of David the first royall City wherein their Kings dwelt was Tirza And so it is even to
I believe to be the true meaning of the place What we have now in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the LXX read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and turn'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierom also read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and turns it Iste this man So far they agree but then they part Hierom goes on Iste caepit This man began He turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Invocare to call upon which the LXX render very often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach I turn the sentence thus This man began to preach in the name of the Lord that is This man was the first Preacher before the Flood as S. Peter cals Noe The eighth Preacher of righteousness 2 Pet. 2.5 according to the constant reading of the Greek and Vulg. Lat which Beza also acknowledgeth Of which interpretation I shall give the Reader a further account when I shall examine that place if the Lord will ADam begat a son in his own likeness Gen. 5. Gen. 3. after his image Hierome read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad similitudinem after or according to his likenesse and the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repeated according to his image So Vulg. Lat. the LXX Tremellius and Piscator also read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places but Pagnin the Tigurin Bible and the French Munster Vatablus and others read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The difference is not great either in the letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the sense of the words Nor do I here blame the Translation but the interpretation built upon it by many who aver that Adam begat Sheth in or according to his sinful and depraved image Whence they infer that Sheth also must be depraved as he who was begotten according to the corrupt similitude and image of his father Truly it is a great unhappinesse to any one to have gotten an ill name especially among some men it 's a thousand to one he shall never regain a good report among them Adam fell and his fall is so aggravated as if it were like the fall of a Potters vessel that could never be made whole or like that of the Devils which can never be repaired 'T is true The fall depravation and degeneration of our first Parents is notorious Notorium facti the notoriousnesse of the fact as the Civilians speak ye read Gen. 3. But was that Factum permanens continuum Jer. 8.4 Must the fall last for ever Shall they fall and not arise shall be turn away and not return Surely the rising again return and recovery of our first Parents out of their fall depravation and degeneration is as notable as their fall was notorious For as the promise of means and helps conducing thereunto both the Law and Gospel Gen. 3.15 and 3.22 are clear and evident so likewise the use of those means as I have shewn And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and effect answerable unto those means used is as clear and manifest For as Moses tels us of the darknesse and the light and 5.1.2 Gen. 1. and 4.1 1 John 3.12 so he relates the genealogie of the children of darknesse from Cain downward who was of the wicked one born of that filthy seed say the Jews which the Serpent cast into Eve He figuring the propriety in the flesh slew Abel that breathing from God and unto God and vigorously carries on his work of deformation throughout the fourth Chapter of Genesis Gen. 4. per. tot Cap. 5. Moses having related the Genealogy of Cain and the children of Darkness he gives us the Genealogy of Sheth and the Children of Light and so sets good against evill life against death Ecclus 33.14 the godly against the sinners And whereas Gen. Chap. 4. he numbers up seven generations of Cain Chap. 5. he reckons up ten generations from Adam to Noe. Whereby he implies that the Good shall at length overcome the Evill and that when the darkness is past and the children of darkness 1 John 5. the true light shall then shine and the children of light as lights in the world Both these so different so contrary Families have their proportionable originals and fathers of them 1 Sam. 24.13 as saith the proverb of the antients Wickedness proceedeth from the wicked And we may say of these trees of opposit genealogies as our Lord saith Mat. 7.17 18. Every good tree bringeth forth good fruit but a corrupt tree bringeth sorth evill fruit A good tree cannot bring forth evill fruit neither can a corrupt tree bring forth good fruit c. Surely therefore according to our Lords own reasoning as from fallen corrupt degenerate Adam proceeded a fallen corrupt and degenerate Cain according to his image and from him answerably a sinfull generation So from a restored renewed and regenerated Adam proceeded Sheth according to his image And that this image of Adam was a righteous image and the image of God appeares evidently Vers 1.2 of this Fifth Chapter In the image of God made he him male and female created he them and blessed them and called their name Adam in the day when they were created Compare now herewith Gen. 1.26.27.28 and judge impartially whether this be not the same image which Adam had before his fall If so as it is clear out of that text then as sinfull Adam begat Cain according to his sinfull image and similitude so righteous Adam begat Seth according to his righteous image and similitude that is according to his living soul wherin the first man was made 1 Cor. 15. and whereunto he was now renewed And wherein God blessed them that is He made them fruitful gave them power to procreate beget and bring forth children like themselves Genuit ad imaginem similitudinem suam i. e. rationalem ad similitudinem Dei hoc est praeditos animâ rationali Ad similitudinem enim Dei creatus suit Adam Igitur ipse Adam genuit filios ad similitudinem Dei hoc est praeditos animâ rationali Adam begat a son after his own image and similitude that is reasonable and after the similitude of God that is endued with a reasonable soul For Adam was created after the image of God therefore Adam himself begat children after the image of God that is endued with a reasonable soul So Vatablus reasons enforced from the context By which reasonable soul he understood no doubt the living soul as the first man was made saith the Apostle And according to this image S. Luke saith Adam was the son of God And according to this image of God Luke 3.38 S. Paul tells the Athenians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we are his off-spring It 's part of a verse taken out of Aratus who having begun his Phaenomena with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a few words interposed he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we are his off-spring That which the Poet wrote and the
should sincerely aim at and labour to obtain those exceeding great and precious promises of God to become partakers of the divine nature having escaped the corruption that is in the world through lust 2 Pet. 1.4 And since as Tully could say it is Proprium Dei servare benefacere its Gods property to preserve from evil and to do good herein let every one endeavour to be homo homini Deus every man a god unto another The Lord incline and strengthen every one of us so to be And Pharaoh said Who is the Lord Exod. 5. Ver. 2 3. that I should obey his voice to let Israel go c. And they said The God of the Hebrews hath met with us Let us go c. Moses and Aaron here named the Tetragrammaton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom Pharaoh saith he knoweth not that is he owns not for his God and therefore he denies obedience unto him And here he first hardens his own heart against the commandment of God whom because the Lord punisheth not in his person or neer relation as Exod. 12.29 the Lord by his clemency is said to harden his heart whereas indeed Phararoh by occasion of Gods sparing him further hardens his own heart Exod. 8.15 and 9.34 until the death of his first-born awakened him And then his hard heart began to be more pliable Exod. 12.29 30 31. because he feared he should be the next which is the reason of that doubtful speech Exod. 3.19 He will not let you go not by a mighty hand or marg but by a strong hand nolens volens Unto these words of Pharaoh Who is the Lord c. I know not the Lord neither will I let Israel go Moses and Aaron make answer according to our Translators thus The God of the Hebrews hath met with us c. This answer doth not satisfie Pharaohs question For though I deny not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to meet with one as it is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 3.18 because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are interchangable yet whether some other signification may not be more fit for this place let the godly learned judge Pharaoh saith Who is Jehovah c. Moses and Aaron answer thus The God of the Hebrews is called upon us c. That 's their answer word for word and its proper to Pharaohs question wherein they certifie Pharaoh who Jehovah is and their relation unto him He that is His Name is called upon us we are called by his name which is a very frequent Scripture phrase Esay 43.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that is called by my Name c. Thy name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called upon us Jer. 14.9 and very many the like which is a satisfactory answer unto Pharaohs question And thus the Chald. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The God of the Jewes is called upon us And so the Samaritan is here translated Thus also Arias Montanus Deus Hebreorum invocatus est super nos O that we well considered who and whose name is called upon us who it is who owns us for his people and knowes who who are his which is one part of Gods sure foundation and seal so should we who name the name of the Lord depart from iniquity 2 Tim. 2.19 So we should be bold in him as those Jews were who gave this answer to them who asked them We are the servants of the God of heaven and earth c. Ezra 5.9 So as Moses and Aaron here when Pharaoh asked Who is Jehovah they answered The God of the Hebrews is called upon us Let there more work be laid upon the men Exod. 5. Ver. 9. The Hebrew words sound thus Let the work be heavy upon the men which might have satisfied our Translators and been put into the Text and not cast into the margent For there is a time of voluntary service of sin when men bear the work and service of sin lightly of which state they speak Numb 11.18 It was well with us in Egypt until the Lord came to visit and redeem them Exodus 4.31 And then the spiritual Pharaoh and his Task-masters the ruling lusts lay load upon them make their work heavie and them sensible of it Opera carnes terrina opera opera seculi actûs terrae luteae explere ministeria works of the flesh earthly works works of the world the durty drudgery of sin saith Origen such as the Apostle calls the service of uncleannesse Rom. 6.19 and make them servants of the pot of filthy lucre Tit. 1.7 of divers lusts and pleasures Tit. 3.3 Of this state speaks the Apostle Rom. 7.15 c. Now the service of sin becomes involuntary and now the servant cries out for deliverance Verse 24. Who shall deliver me The answer is Gratia Dei per Jesum Christum V. Lat. the grace of God by Jesus Christ Cum duplicantur lateres venit Moses When the tale of Bricks was doubled then Moses came and then the people were most fit to receive him And when men groan under the Egyptian burdens which are their sins then is the spiritual Moses the Prophet like to Moses most welcome and such he invites and welcomes unto himself who are weary and heavy laden and he gives them rest Matth. 11.28 And I will sever in that day Exod. 8. Ver. 22. the land of Goshen in which my people dwell that no swarms of flies shall be there c. What the Translators here turn I will sever is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies more then a meer severing or separating It addes somewhat which may excite wonderment as indeed such a separation ought to do if duly considered For what through want of due regard is neglected the same advisedly considered of may provoke admiration And a very powerful means this separation was to perswade the heart of Pharaoh into an acknowledgement and admiration of Gods great power if he had not hardened it but rightly thought on the exact division that God made between the good and the evil the oppressed and their oppressours the Israelites and the Egyptians Yea not onely between their persons but also between their cattle as Exod. 9.4 where the Lord makes the like wonderful separation The end which the Lord herein aims at is that Pharaoh yea and all ungodly men in the world might be induced to take notice of the divine power and God-head Romans 1.20 and so be brought to believe in God the Father This was the very end which the Lord here intended as appears by the following words I will marvellously separate the land of Goshen c. to the end that thou mayest know that I Jehovah am Lord or Governour so the Greek Chald. Pharaph and Arabic Version in the midst of the Earth By like wonderful separation in distributing rewards and punishments in the world the Lord begins the first dispensation and advanceth belief in God the Father
of all grace Accordingly the Apostle faith that God the Father makes his children partakers of his holiness Hebr. 12.10 and renders them holy as he is holy All this is necessarily to be understood when we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holiness of holinesses that essential holinesse is it which makes all these persons and things holy which are truly such Which understanding of this phrase is quite lost if it be rendred only most holy And therefore Pagnin renders the words Sanctitas sanctitatum Holiness of holinesses The Tigurin Bible Sanctum Sanctorum holy of holies To the same purpose Tremellius Munster and Vatablus 2. Aaron and his sons must appoint every one to his service and to his burden The whole burden of the Tabernacle when the Camp removed lay upon the Kohathites the Gersonites and the Merarites as appears at large in this fourth Chapter of Numbers The service and burden mentioned in these words before us concerned the Kohathites And this is reasonable according to the prudence and equity of the high Priest who apportions unto every one his burden according to his strength to bear it That one be not eased and another burdened but that there be an equality That there be no confusion but that every one may know his own business That there be no intrusion of one upon anothers work Whence it appears 1. The Levitical office is a laborious office a service a burden He who desires the office of a Bishop desires a good work 1 Tim. 3.1 Docet Apostolus quid sit Episcopatus nomen scilicet esse operis non bonoris The Apostle saith S. Augustine teacheth what Episcopacy is viz. the name of a work not of an honour 2. One man must not bear two mens burdens there is no equality no equity in that 3. Hence it appears that there were orders and degrees of Ministers in the Old Testament some imposing others bearing burdens imposed on them And because the Law was Gravida Evangelio big with the Gospel there must be degrees and orders also of Ministers under the Gospel and these not inferiour unto those under the Law both of them representing the degrees and orders among the Angels We read of three sorts of Ministers distinct in degree from one another 1. There were inferiour Elders or Ministers to whom Timothy and Titus gave power to ordain set up reprove restrain c. These were as ministeriall Levites of the lowest order 2. There were superintendents or Bishops such as Timothy himself was at Ephesus and Titus in Crete These answer to the Priests in the Old Testament and to the Angels called principalities and powers 3. There were higher then these superintendent Bishops who had power to ordain and setup the Bishops of the second order And such were the Apostles themselves For an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expresly attributed to the Apostles 1 Ton. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any man desire a Bishoprick and Acts 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 1.20 his Bishoprick was spoken of Judas fallen from his Apostleship let another take his Bishoprick In this sense S. Paul called Peter James and John who were of highest reputation Pillars Gal. 1.9 So that the name of Ecclesiastical Hieâ—archy is both venerable for antiquity and wants not its basis and foundation in the heavenly Hierarchy I speak not of persons who may nay who have sometimes unworthily intruded themselves and have been by men by undue meant advanced thereunto and have arrogated honours to themselves I speak of the degrees and orders themselves found both in the Old and New Testament Those orders themselves may be piously retained and maintained if the persons admitted thereunto be called of God and worthy of such honour 1 Cor. 12.28 â—phos 4.11 12. we read of divers orders Whereof the first three Apostles Prophets and Evangelists are by some godly and judicious Divines made all one or such as may be found in one and the same person For whosoever is an Apostle or hath seen Jesus Christ in the spirit by which token S. Paul asserts and proves his Apostleship 1 Cor. 9.1 he must needs be a right Propher and a true Dâ—â—agelist The other two may be reduced to the other two subordinate sorts of Ministers Now where out Lord saith he that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great or greater V.L. among you let him be your Minister Matth. 20.26 And he that will be greater or greatest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you Matth. 23.11 shall be your servant great greater and greatest therefore there are among Christian Ministers But he that is greater or greatest hath the greatest burden What a speech was that of S. Paul 2 Cor. 12.15 2 Cor. 12. Ver. 15. I teek not yours but you and I will gladly spend and be spent for your souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. They shall not go in to see when the holy things are covered lest they die The Kohathites might approach to the most holy things to receive every one their service and their burden as appears by the former words These words discover how far the Kohathites might go Not so far as to see when the holy things are covered no not upon pain of death lest they die But these things will better appear in the particular handling of the severals contained in gross in these words The Kohathites must not go in to see when the holy things are covered lest they die Wherein these divine truths are contained 1. The holy things are covered 2. The Kohathites must not go in to see the holy things when they are covered 3. They must not go in to see when the holy things are covered lest they die 1. The holy things are covered What are here called holy things are in the abstract with an emphasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holiness and it is no other then what was called before holiness of holinesses This holiness is said to be covered The word here turn'd covered is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies to be swallowed up devoured destroyed So Arias Montanus turns it here juxta obsorbere at the swallowing up And though it be often used in Scripture it s no where used to signifie covered except only in this place Howbeit I shall speak somewhat unto both senses 1. The holiness is swallowed 2. The holiness is covered 1. The holiness Some would understand hereby Rem sanctam some holy thing Others Res sanctas the holy things But why should not the Spirit of God express it self in its own sense The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holiness But can holiness be devoured swallowed up or destroyed Can it not if it cannot what 's become of it There is a great deal of inquiry made what 's become of the Ark the golden Altar and the other paterns of the holy things whether the Romans carried them away among their other spoyls when they took Jerusalem But who inquires after the holy things themselves
deceived merely by like sounds of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anethum and Annise In which translation I note as well an Ecclesiastical policy in turning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decimatis ye pay tithes as a mistake in turning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annise For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might have bin as fully expressed by rendering it ye give tithe as they turn it Luk 18.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decimas do so Hierom I give tithes of all that I possess Or it s as good English that we waive both expressions of debt and bounty and turn the word ye tithe mint and dill But in policy the Translators thought fit tacitely to insinuate unto the people that when they tithed or gave tithes they did no more then pay their due debt and therefore they turnd the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye pay tithe I believe some will make ill use of this my observation to a worse end then I intend it For I do not hereby deny that tithes ought to be given yea payed as the Translators turn the word though it be not so truly turned in this place For if I should deny this the very next words would confute me as they may all those who oppose Tithes Let them read our Lords words judiciously Ye tithe Mint and Dill and Cummin and omit the more weighty things of the law judgment mercy and saith These things ye ought to have done namely judgment mercy and faith and not to leave the other that is tithing of Mint Dill and Cummin undone I never in my ministry hitherto have preached for tithes or any other maintenance of the ministers though the holy Scripture yea the New Testament be full of arguments leading that way and men who read Scripture might be convicted did not self love blind them But because they are reputed covetous who speak of such a subject as also because I have endeavoured to win the peoples souls unto God and not sought mine own gain as God is witness I have therefore forborn that argument Howbeit I know not how it is possible for any man how opposit soever he be unto Tithes to avoid that reason which is immediately and undenyably deduced out of our Lords words Adde what the Apostle saith 2 Cor. 11.7 15. and any indifferent man will observe that what places out of St. Pauls Epistles they use against the ministers maintenance by Tithes or other like way they understand and urge fallaciously by a known fallacy à dicto secundum quid ad dictum simpliciter Because he took no maintenance of the Corinthians therefore none of any other If followeth not By occasion of that place in S. Matthew mistranslated I have made somewhat a long but I hope not an unprofitable digression Let us now proceed unto a third argument 3. If Ezob be not that which we call Hyssop what then is it There are diverse conjectures what Ezob should be Some say its Adiantum Maidenhair or Ruta muraria Rue of the wall Others Parietaria Pellitory of the wall Which conceits seem to be grounded on what I cited before out of 1 Kings 4.33 where Ezob is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Egrediens in pariete 1 King 4. v. 33. growing in or by or against the wall not out of the wall as ours render it And so it is true that the herbs above named grow out of the wall But I rather think that by Ezob is here to be understood Libanotis or Rosmarinus which we call Rosmary as being that unto which the description vertue and use of Ezob very well agree As for the description 1 Kings 4.33 it contains the genus or common nature of Esob and the subject place where it best grows and thrives As for the genus or common nature it s reckoned among the trees and the lowest of them as appears by the comparison of it with the Cedar which is the tallest And as a tree it s of a woody substance as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in the place above named signifies Lignum wood as also Ezechiel 15.2 c. where our Translators turn the words thus Son of man what is the Vine tree more then any tree Ezech. 15. v. 2. c. shall wood be taken thereof to do any work or will men take a pin of it to hang any vessel thereon Behold it is cast into the fire for fewel the fire devoureth both the ends of it and the midst of it is burnt will it prosper for work It is evident unto any understanding man who shall attentively consider this place that the Lord speaks not of the Vine tree as our Translators turn it but of the wood of that tree now sere and dry and such as in other trees now dry and seasoned they make timber and apply to some work as here the Prophet instanceth to make a Pin which men are not wont to do while the tree is green nor usually while it is green do they burn it But as for the Vine when the wood of it is now dry men use not it for any work nor make a Pin of it but then burn it as good for nothing else As our Lord speaks of the Vine-branch which had been in him the true Vine John 15. v. 6. but now not bringing forth fruit nor abiding in him he is cast forth as a branch and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath been dried or withered and men gather them and cast them into the fire and they are burned John 15.6 For as the Vine so the Fig tree and some other trees typifie the Church of Christ which ought to be filled with the fruits of righteousness which are in Christ Jesus Phil. 1.11 And if they be unfruitful they are unprofitable and good for nothing the Fig-tree cumbers the ground and makes it idle and unprofitable Luke 13.7 so the Greek word signifies Luke 13. v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why does this Fig tree not only become unfruitful it self but makes the ground about it unfruitful also By what hath bin said touching the genus or common nature of Ezob it appears to be a tree and therefore not Hyssop which is an herb as was shewen before And therefore it s more probably to be understood of Libanotis or Rosmary As for the subject place Ezob is said to grow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in by or against the wall not out of it as ours turn the word as indeed Hyssop sometime doth but the Ezob or Rosmary tree growes and thrives best by or against the wall as common experience proves whereas Hyssop prospers best other where in our Gardens So that the description of Ezob both according to the common nature of it and the particular place of growth agrees to Rosmary not to Hyssop 2. As for the vertues of Ezob although I acknowledge it is the Divine Power which works the cure of diseases for God sends his word and heals Psal 107.20 Yet according to
covenant to be an eâ—emy unto their enemies For so he promiseth Exod. 23.22 concerning the Angel of the Covenant if obeying thou shalt obey his voice that is continue in obedience and by obeying Exod. 23. v. 22. thou shalt learn to obey and do all that I shall speak I will be an enemy to thine enemies and I will distress thy distresses That the Lord therefore should smite the Princes of Moab it was reasonable and according to his covenant But why shall he smite them thorow 1. If we consider the history we shall finde cause sufficient for this thorow destruction of the Moabites They hired Balaam to curse Israel Deut. 23.4 They followed the counsel of Balaam to commit trespass against the Lord Numb 25.1 2 3. and 31.16 Adde to these what ye read of their pride security vain confidence and contempt of God and his people beside other sins Jer. 48. 2. But if we look into the mystery we shall finde yet more reason for a thorow-smiting of Moab Moab is a Bastard-generation such as receives no correction from the hidden and inward law of God figured by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lot which signifies hidden and covered and such are interpreted Bastards and not genuin sons Hebr. 12.8 These revolt à patre from their father so the Antients Etymologize the word Moab and become born à patre diabolo of their father the Devil and his works they will do John 8. The root of this rebellion and disobedience is inward And therefore Christs smiting of Moab must be thorow and inward also It must needs be so For whereas there is a treasury of wickedness in the bea rt of every sinful man evil thoughts murders adulteries Matth. 15. v. 19. fornications thefts false witnessings blasphemies all in the plural since Jesus Christ came to save us from our sins how can he so do unless his arrows pierce deep even to the heart The Impostume lies there and the man must perish unless it be opened as they tell a story of him who smiting and intending to kill his enemy opened his Impostume with the stroke and saved his life Vulnus opemque tulit he wounded him and healed him both at once so unless Christ who seriously intends to cure our festerd ulcers of customary sins pierce them and open them with the injaculations and arrowes of his sharp word and spirit our impostumated souls must perish And therefore his living word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pierâ—eth to the division of the soul and spirit Hebr. 4. v. 12. whence note by the way that those two inward parts are different one from other since they can be divided lets out the corruption and heals the man Such a cure was wrought on the Jewes by S. Peters ministry by whom God sent his word and healed them Acts 2.36 37. The sharp piercing words are Let the whole house of Israel know for certain that God hath made this Jesus whom ye have crucified both Lord and Christ Upon this word of truth Christ came riding and pierced them thorow with his sharp arrowes the injaculations of his spirit for it s said that having heard this word they were pricked at the heart For whereas Vulnus is Dissolutio continui a wound is the dissolving of that which was centinued and one before whereas the sinful man was one with his sin as the envious man is one with his envie and the prowd man one with his pride and the like may be said of every sin which is the very nature and being and one with the sinful man the Son of God was therefore revealed that he might wound and so make a dissolution and dis-union between the man and his sin that they might be no more one as the Aposle saith 1 John 3. v. 8. for this the Son of God was manifested 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might dissolve and loose the works of the Devill 1 Joh. 3.8 For this end was the enmity of the Law put between the seed of the Woman and the seed of the Serpent Prov. 22. v. 15. Gen. 3.15 as I have shewen And whereas folly is bound up in the heart of a childe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scepter or Rod of correction drives it far from him Prov. 22.15 But as the Lord hath his piercing and smiting word which pierceth thorow the heart and le ts out the corruption so hath he his healing word also 1 Tim. 1. v. 10. Such is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.10 not only sound doctrine as our Translators turn it and thereby many understand Orthodox which indeed often times is nothing so but also healing doctrine such doctrine as heals our backslidings Jer. 3.22 Such as makes of a Drunkard a sober man of a Letcher a chaste man of a Covetous man a liberal and merciful man yea it heals all the spiritual maladies and diseases Psal 103.3 Such are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 healing words 1 Tim. 6.3 2 Tim. 1.13 and elsewhere Esay 19.22 Thus the Lord smites and heales he woundeth or smiteth-thorow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the text and his hands make whole Job 5.18 1. Note hence the transcendent power of the King Christ in mastring and subduing the greatest power of sin even the Ruling and Lording sins Exod. 15. v. 4. the Princes of Moab The Lords war is against the strongest of our sins against Pharoah and the Choyse of his Captaines Exod. 15.4 Such he wisheth to fight withall as the Poet describes a valiant man Optat aprum aut fulvum descendere monte Leonem he wisheth a wild bear or a Lyon to come down from the Mountain the strength of concupiscence the swinish sin of voluptuousness and sensuality yea the roaring Lion the Devill himself The stronger the enemy is the more fit for him to grapple withall Behold the Lord God or the Lord the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall come upon or against the strong Esay 40 10. Esay 40. v. 10. So it is in the Margent and better as most what then in the text Thus our Lord speakes of himself that stronger man that he shall come upon the strong man armed and overcome him and take away his armour from him Luke 11.22 and destroy him Hebr. 2.14 2. Hence we may take notice that the divine vertue reforming the sinfullman workes not superficially or slightly The influence of this Star smites thorow the corners the Princes of Moab The powers of heaven operate and are effectual even in the bowells of the earth The scepter of Christ pierceth even to the heart So the Psalmist describes him triumphant Psal 45.3.4.5 Psal 45. ver 5. Gird thee with thy sword upon thy thigh O thou mighty one with thy glory and thy Majestie And prosper thou with thy majesty Ride upon the word So the Original sounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ride upon the word of truth and meekeness and righteousness and thy right
that is no Merchant no buyer or seller in the house of the Lord Zach. 14.21 There must be no bearing of burdens on the Sabbath Jer. 17.22 Hebr. 12. v. 1. We must lay aside every weight that presseth down and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin that so easily besets us in every circumstance And therefore the Lord comforts his people against Assur that is the besieging sin Esay 10.24 And he gives a reason ver 27. In that day his burden shall be removed from off thy shoulder Esay 10. v. 27. and his yoke from off thy neck and his yoke shall be dissolved or broken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unction or the anointing of the Spirit of God which gives the true liberty Yea the Lord mindes his people Levit. 26.13 of his redemption and freeing them from the Egyptian slavery I am saith he the Lord your God Lev. 26. v. 13. which brought you forth out of the land of Egypt from being bondmen to them and I have broken the bands of your yoke and made you go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In erectione erect or upright which is the posture of liberty and freedom And therefore the Chald. Paraphrast turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In libertate in freedom as the contrary posture of being bowed down is a signe of bondage and servitude Rom. 11.10 Ever bow thou down their back 1. Observe we hence what that is which enslaves and abaseth those who otherwise are most noble and free-born what else but servile work or work of servitude Even Adam who was the son of God by his fall became the servant of sin And of all Adams posterity Ham the son of just Noah so noble that he was by divine estimation better then all men of his age and taken in exchange for the world Ecclus 44.17 His son Ham by his iniquity became a servant of servants so that the Egyptians his off-spring have been and yet are until this day the Drudges of all Nations as I have formerly shewen on Gen. 9.25 And he hath stained all his issue with a black spot spread over all their bodies a mark of a black sinful soul Yea the Israelites of the noble stock of Abraham free-born were yet abased and sold under sin and became the servants of Cushan Rishathaim even the blackness of both iniquities inward and outward and him they served eight years the full time of the spirit of bondage until they cried unto the Lord and he raised up a Saviour in the fulness of time until Gods time Judges 3. v. 8 9. that is Othniel came even the Saviour and delivered them Judges 3.8 9. An express figure of Christ our Saviour whom God the Father raised up and sent him to bless us by turning every one of us from our iniquities Acts 3.26 And accordingly Christ in Gods time even in the fulness of time he gave himself for us that he might redeem us from the blackness of all iniquity outward and inward and that he might purifie unto himself a peculiar people zealous of good works Tit. 2.14 How free was Ahab even the King of Israel yet he sold himself to commit iniquity became a very servant How much more free was King David yet hear how he groans under the burden of his sins Mine iniquities saith he have come over mine head as an heavie burden they are too heavie for me and as a man bowed under his burden ver 6. I am wreathed or wryed and pressed down exceedingly Psal 38. v. 6. Psal 38.6 So was the noble daughter of Abraham whom Satan had made crooked and bowed down a figure of the noble heaven-born soul which is by sin averse from heaven and heavenly things and bowed down to the earth and minding earthly things yea abased even unto Hell 2. The eighth day is a day of liberty It is the day of the spirit and where the Spirit of the Lord is there is liberty Howbeit its a Paradox a day of restraint yet a day of liberty It is a restraint from sin and restraint and binding unto God which is to be free indeed Gods service is perfect freedom No man is ever made or permitted to be so free indeed so licentious as to be left to the bent and inclination of his own will but as he is freed from the bondage of sin and servile works he comes under the yoke and service of Christ and his righteousness And this is the end of our redemption that being delivered out of the hand of our enemies we should serve him our Redeemer without fear in holiness and righteousness before him all the dayes of our life Luke 1.74 75. So the Apostle Rom. 6. v. 22. Rom. 6.22 being made free from sin and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made servants of righteousness For this end our conscience is purged by the blood and Spirit of Christ that we may serve the living God Hebr. 9.14 And for this end the people pray for deliverance from their enemies that they might serve the Lord. And we may well confess and pray with them 1 Sam. 12.10 we have served Baalim and Ashteroth our Lording lusts our riches our flocks they are our Baalim and Ashteroth now deliver us out of the hand of our enemies and we will serve thee O ye sons and daughters of God ye who are hasting the coming or presence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the day of God 2 Pet. 3. v. 12. and tending toward the eighth day desiring to become born of the Spirit let not us abase our selves to the servile works of sin We are of the light and of the day and ought to walk as the children of light and of the day This is Christs day which Abraham saw and rejoyced John 8. ver 56. John 8.56 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham your father rejoyced that he might see that my day Not only that he foresaw the time of Christ in the flesh though that also may be a truth as Abraham desired to see by vision or experience or some other way of revelation when or what manner of time the time of Christ should be when in spirit he desired a signe to assure him that he should possess the land of rest whereby the spiritual promises of God were signified For so he saith Lord how shall I know that I shall possess it Then God shewed him a vision Gen. 15.8 So that in that sense it may be a truth that Abraham then had seen that day of Christ But doubtless Abraham had seen Christs day in his soul and spirit and had obtained the rest of his soul even the day of Christ And this appears evidently by the following words Thou art not yet fifty years old say they and hast thou seen Abraham Our Lord answers Before Abraham was born I am Before Abraham was born so it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and
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