believed when he left his country yet unless he had then believed God promising an other land he had not left his own country No man will part with the present good but in hope of inioying that which is better and therefore Hebr. 11.8 It is said by faith he obeyed and desired a better country that is an heavenly vers 6. This is belief in the father correcting us and nurtering us under the law And such belief is that Hebr. 11.6 This is the portch of the Temple the fear the beginning of wisdom which is an entrance into the holy even the holy faith Axiom 6. Abram believed in the Lord and he accounted it unto him for righteousnesse These words contain Gods acceptance of Abrams belief The LXX here have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passively it was imputed unto him and so this place is thrice cited Rom. 4.3 Gal. 3.6 James 2.23 Herein let us inquire 1. What is meant by Righteousnesse 2. Counting for Righteousnesse 3. How God may be said to count Abrams belief for Righteousnesse 1. Esay 51.1 Deut. 6.25 Psal 24.5 Dan. 4.24 Esay 56.1 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred often by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall be your righteousnesse he shall receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy from the Lord and righteousnesse One expounds the other do away thy sins by mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keep judgment and do righteousnesse for my salvation is neer to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my mercy The word we turn to count is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but most frequently by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to think esteem reckon impute It is used in Scripture in regard of sin 1. 2 Sam. 19.19 Psal 32.2 negatively as to discount it to discharge it not impute it unto the sinner Let not my Lord impute iniquity to me saith Shimei to David Blessed is the man unto whom the Lord imputeth not iniquity 2. In regard of righteousnesse affirmatively and so to impute for righteousness Psal 106.30 with Num. 25 12 13. Mal. 2 5. is for God to accept and reward what good is found in us working according to his will whereby we give him honour though it were our bounden duty so to do Phineas gave God the honour of his power fearing before his name and the honour of his justice then executed upon Israel for their idolatry and whordome and this the Lord accepted as a righteous and well pleasing service at his hand and rewarded it with his Covenant of peace and an everlasting priesthood in his posterity who kept the conditions of the covenant 3. To count or impute faith for righteousness or to esteem it as righteous may be two wayes understood 1. Either as faith in Christs obedient death the attonement for our sinns is accounted to the belief for righteousness whereby the sinner is acquitted and pardoned as if he were innocent and had not sinned 2. Or else as faith in the truth and power of God who promiseth and is faithfull and true and able to performe what he promises is imputed for righteousness The latter is here meant as it is evident in the Text. Thus Abram believed in God promising him a son and able to perform what he promised And herein lies no small part of our happiness that though our natures were fully repaired by sanctification and holiness which is the positive part of righteousness yet unless the guilt of our former sinns be taken away by non-imputation pardon and forgiveness of our old sinnes we should yet perish What is it then to be justified not to be imagined righteous Rom. 8.10 Psal 24.5 Jer. 23.6 Rom. 6.18.22 and 14.17 but to be truly made so by the spirit of God which is the very righteousness it self The spirit is life because of righteousness He shall receive righteousness from the Lord Thus Christ is called the Lord our righteousness or the righteousness of our God given unto us Reason Why did the Lord count faith to Abram for righteousness 1. Whither can this imputation be referred but unto the gratious estimation of God whereby he is pleased to over-value the act of his creature wrought by his power and esteeme it and reward it above the worth of it 2. That reason which may be considered in regard of Abram was the glory he gave unto God by believiug in his truth and power For he who believes and trusts in another hath an high opinion of him that he is faithfull and true in what he speakes and is able and willing to effect what he promises If any unexperienced chapman should come to one of you and profess his ignorance in the commodity he is to buy and say that he relied wholly upon you and trusts you ye will not deceive such a man The deceiving of confidence is the very worst of all deceipts Such a belief had Jehoshaphat a son of Abram we have no might saith he against this great company 2 Chron. 20.12 that cometh against us neither know we what to do but our eyes are towards thee God accepted that faith and bountifully rewarded it Rom. 4.20 21 22. Thus when Abram believed God and so gave glory to his truth faithfullness and power God for that very reason imputed righteousness unto Abram Objec If faith be imputed for righteousness then possible it is that a justified man may be an unjust man and the holy Text seemes to countenance this inference what saith the Scripture Rom. 4.3.8 Abram believed and it was counted to him for righteousness but to him that worketh not but believeth on him that justifies the ungodly faith is imputed for righteousness whence David Blessed is the man Psal 32.2 saith he unto whom the Lord imputeth not iniquity Hence some of great name collect these consequences how truly I say not 1. That Abram was one who wrought no works of righteousness but only believed in God and 2. That God justifies the ungodly so that though they be lewd and ungodly yet he accounts them just what strange collections are these yet such as I fear too many make from these words Yea 3. Hence it will follow that he is a blessed man who hath only the non-imputation of his sin whose sins are forgiven him though otherwise he be a sinful man Let us answer to these three doubts 1. It seems that Abram wrought no works of righteousness Why To him that worketh not but believeth on him that justifies the ungodly c. he works not but believeth We must know therefore that the Scripture makes no opposition between good works and believing in him that justifies the ungodly but the opposition lies between the works of the Law without faith and with exclusion of faith and belief on him that justifieth the ungodly For without doubt to walk in good works
〈◊〉 〈◊〉 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
of the Kings Life-gard did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minister unto him Here again is a mis-translation of that word The chief fathers and Captains of thousands and hundreds and their Officers that served the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who ministred unto the King 1 Chron. 27.1 These are more evidently differenced in the Levites offices Num. 8.24 25 26. This is that which belongeth to the Levites From twenty and five years old and upward they that is every one of them for the Verbs are all singular shall go in to war the warfare in the service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Tabernacle of the Congregation And from the age of fifty years they shall return from the warfare of the service and shall serve no more but shall minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with their brethren in the Tabernacle of the Congregation to keep the charge and shall do no service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is a clear difference observed by the Translators themselves whereby they really acknowledge the exception against their two former mistakes to be just From fifty years old and upward the Levites were exempted from labour and then imployed in works more easie according to their strength Such provision the Lord made for the Levites in the time of the Law And should not they who have served him in this time of the Gospel and have warred a good warfare become milites emeriti veterans and such as may rest after all their labour There is much discretion and equity commended unto us in that old Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laborious works belong to young men who are strong to labour Middle-aged men who are passed their hard labour have learned by experience to give counsel to the younger As for old men Quid enim nisi vota supersunt what can they do but pray for Gods blessing and good success to others labours and counsels But the service and ministry here spoken of may concern all who hope to be made Kings and Priests unto God There is a time of great labour wearisome service and hard duty while we fight the Lords battels against the spiritual enemies nor is any one man or woman exempted from this ingagement For the Levites must war that warfare of the Lords service And we read of the women who warred their warfare also at the door of the Tabernacle a place mis-translated Exod. 38.8 1 Sam. 2. who came thither to pray so the Chald. Par. or to fast so the LXX or to watch as the word also signifies all good duties to be performed at the door of the Tabernacle at the entrance of Gods service which is the fear of God that so growing up we may approach unto the door that is Christ and in conformity unto his death we may enter into the true Tabernacle This is the young mans work who overcomes the evil one 1 John 2.12 This war continues until the fiftieth year which is the year of Jubilee the year of Remission when the sins are remitted and removed and done away by the Spirit of the Lord which gives liberty to run the way of Gods Commandements Psalm 119.32 Hither the Apostle was come when he said He had fought the good fight and kept the faith 2 Tim. 4.7 8. For so after this time of service followes the time of ministring unto the Lord when having done our own work we are vacant Ezech 44.15 16. and at leisure to do the Lords work in his Church so we understand those to be idle Matth. 20.3.6 as the promise is made to the Levites the sons of Zadoc that they shall be the Priests of the Lord and shall draw neer to minister unto him in his mystical Temple and offer unto him the fat and the blood The Lord enable us all to become such servants that we may be Ministers such Soldiers that fighting the good fight of faith that we may obtain the crown of Righteousness such Levites that we may be adjoyn'd unto the Lord they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true Levites who cleave unto the Lord and become of one spirit with him even the sons of Zadoc righeous ones who minister unto the Lord in newnesse of the Spirit and Truth and Life They shall be on the head of Joseph and on the crown of the head of him who was separate from his brethren Gen. 49. Ver. 26. The words which the Translators turn Separate from his brethren are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I rather render The Nazarite of his brethren as he who was more eminently holy then any then all his brethren A Nazarite was such an one as separated himself unto God 1. from Wine 2. from shaving his head 3 From uncleanness by coming at the dead how near or deer so ever to him as Father or Mother Brother or Sister as it appears largely Num 6. The Nazarites were such unto the Jewes And these they stirred up in times of distresse to call upon the Lord. Joseph was such a Nazarite of his brethren as being the most eminent of all his brethren for 1. Piety and holiness as appears by his whole story and for 2. Dignity also for the birthright was Josephs 1 Chron. 5.1 2. And most reasonable it is that in Gods account and true estimate he who in vertue excels others should also exceed them in bâ—iss and happiness And so some of the learned Jews understood here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince and Ruler Whence the LXX The blessings shall be on the crown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his brethren whom he ruled though they mistake and set the crown not on the head of Joseph but of his brethren And therefore although he were the youngest save one of all his brethren yet had he the honour of the Birthright as if he had been the eldest This promotion is according to divine Heraldry For honourable age is not that which standeth in length of time nor that is measured by number of years but wisdom is the gray hair unto men and the unspotted life is old age Wisd 4.8 9. In which respect Joseph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by Castellio Excellenti sâ—imas fratrum suorum the most excellent of his brethren Thus the Vulg. Lat. hath Nazaraei inter fratres suos a Nazarite among his brethren Pagnâ—n Nazaraei fratrum suorum So Vatablus so Munster so the Tigurin and Spanish Bibles Martin Luther also and three Low-Dutch translations but not one of all our English translations from the first to the last which all have one expression not true without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understood Separate from his brethren Now in that Joseph was the Nazarite of his brethren and the most excellent of them as Castellio renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was a notable type of the Lord Jesus as he who is eminently holy harmless undefiled separate from sinners Hebr. 7.26 and the first-born among many brethren Rom. 8.29 who also
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
the expiation of sin contracted by the Red earthly man a Red Heiffer be made choise of to represent the white and ruddy heavenly man This Heiffer also must be perfect and without blemish which never hath born yoke For such is the Christ of God even the perfect one without spot or stain of sin which never bare the yoke of servitude unto sin Yet though innocent harmless undefiled and separate from sinners he must notwithstanding be slain because without shedding of blood there is no remission Hebr. 9.22 And slain this Heiffer must be without the Camp And that Jesus might sanctifie his people by his blood he suffered without the Camp Hebr. 13. For he came not to call the just who are within the Camp which is the Camp of the Saints Revel 20.9 but sinners which are without yea to seek and to save what was lost This Heiffer must be burnt by the fire taken off the Altar kindled from heaven For the heavenly man came to send fire on the earth even the heaven-born fire of love which might extinguish the iniquity which burns like a fire Esay 9.18 and so Extingueret ignibus ignes quench the infernal with the heavenly fire saith the Poet. With the ashes of this burnt Heiffer all who were defiled were sprinkled For nothing so sanctifies and purifies our Ruddy polluted humanity as the daily mortification and burning up the Holocaust the iniquity as the dross by the holy fire of divine love sent from heaven into our earthly manhood by the Christ of God the man from heaven heavenly And therefore was the female chosen being the weaker lest we should imagine that expiation could be made by any beast or earthly man The influence whereby the purging of sin is made is from the Divine Power to intimate this unto us not the stronger but the weaker sex the Red Cow must be slain And what spiritually is the Ezob or Rosmary what else but the holy faith whereby the heart is purified Acts 5.9 Of this Ezob three stalks or sprigs made the Aspergillum or Sin-water stock wherewith the sprinkling was made And the faith wherewith we are sprinkled is threefold or there are three branches of it Faith in the Father Son and holy Spirit And thus the Prophet foretold Esay 52.15 that the Christ of God now abased and brought low even to the dust and ashes of his humiliation ver 14. should sprinkle many nations Acts 17. v. 31. Mat. 28. v. 19. And indeed and truth God giveth or offereth faith unto all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17.31 having raised up Christ from the dead And having received also power in heaven and earth he sprinkleth all nations and authorizeth his Apostles and true Ministers to sprinkle them by baptizing them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the name nature and Being of the Father the Son and the holy Spirit and sprinkles answerably unto them a sprinkling with water Ezech. 36.25 with Blood Numb 19.4 with Oyl Levit. 14.16 a known figure of the Spirit which are the three witnesses upon earth 1 John 5.8 And these testifie of three spiritual estates gradually differing one from other whereinto we are baptized and sprinkled from the pollutions of the World the Flesh and the Devil and so we become partakers of the divine nature having eskaped the corruption that is in the world through lust 2 Pet. 1.4 And thus the Israel of God abased and brought low even to dust and ashes come forth of the Furnace of humiliation being refined and purified from their dross and are arayed in white robes Who are these and whence came they saith one of the Elders to S. John And he answered These are they which came out of great tribulation and have washed their Robes and made them white in the blood of the Lamb Rev. 17.14 the Lambs blood is a white an innocent blood and become like unto him who is white and ruddy Cant. 5. For if the blood of Bulls and Goats and the ashes of an Heiffer sprinkling the unclean sanctifieth to the purity of the flesh so the Greek text hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 9. v. 13. which signifies purity not purifying as our Translators render it how much more shall the blood of Christ who through the eternal Spirit offered himself without spot or fault unto God purge our conscience from dead works to serve the living God The sprinkling of this blood cures the bitings of the old Serpent cleanseth the leprosie of sin expels that Morbus Daemoniacus that disease inflicted by the foul spirit dissolves all the works of the Devil Let us therefore draw near with a true heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in plenitudine in fulness of faith having our hearts sprinkled from an evil conscience and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having our body washed with pure water by that clean man Hebr. 10. v. 22. Numb 19.18 who hath promised to sprinkle clean water the water of his spirit upon us Ezech. 36.25 And let us hold fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the confession of our hope without wavering the Translators turn it faith which should be turn'd hope according to all Greek Copies I have yet seen Beside the Apostle in ver 22 23 24. hath the three Theological Graces in their order For he is faithful that hath promised and let us consider one another to provoke unto love and to good works Hebr. 10.22 23 24. The Lord so sprinkle us and purge us with the true Ezob the Herbarists call Hyssop Gratia Dei from the leprosie of our sins and strengthen us to do his holy will through Jesus Christ our Lord Moses sent messengers from Kadesh unto the King of Edom Numb 20. v. 14. Thus saith thy brother Israel Thou knowest all the travail that hath befallen us The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie Travail but the Adjunct of it or the travailler labour Exod. 18.8 which they turn there travail all the travail that found them in the way Not so properly Since travailling is the act of him who journeyeth but labour and trouble is his adjunct which findes him in the way wherein he travails as the LXX render the word there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labour So likewise the word may be understood here as also weariness the effect of travailing and labouring So the Translators themselves render the word Gen. 19.11 Esay 7.13 Mal. 1.12 Who bears the image of the earthly man and is not sensible of an heavie burden such is the burden of cares and thoughts what shall we eat and what shall we drink That earthly man is Edom as the name signifies This earthly man this Edom the Animalis homo the natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly the souly man â—ears in his journey towards the heavenly Canaan where he shall 〈◊〉 the image of the heavenly 1 Cor. 15.49 And therefore not without cause here Israel saith to Edom Thou knowest all the weariness that hath found us Howbeit the
meae But my righteous man he read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall live by or out of faith but if he shall draw himself back he shall not please my soul But the Translators could not endure this to be spoken or suspected of the righteous man It could not consist with their opinion of a man perpetually righteous although meantime he be unrighteous In sensu composito unrighteous even while he is righteous as some have said O absurdissimum turpiloquium that David was as lust in the act of adultery with the wife of Uriah as when he danced before the Ark. And therefore Beza taught the Translators to corrupt the text by adding quis to it Si quis subduxerit se if any man draw back But we are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierom read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are not Non sumus subtractionis filii we are not sons of drawing back to perdition but of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the purchasing or gaining of the soul which otherwise is lost by drawing back but saved and gotten by going on Hebr. 10.38 39. This faith is all one with obedience of faith Rom. 1.5 and 16.26 That is such obedience in doing and suffering according to the will of God as proceeds from faith And such a peculiar people Christ purchaseth as are zealous of good works Titus 2.14 and abounding in them 2 Cor. 9.8 as the end of our creation Ephes 10. and the way and means whereby we are justified and saved not as they proceed from the Law or any power or strength in man but as they come from faith in Christ So the Apostle Knowing Gal. 2.16 that a man is not justified by the works of the Law but by the faith of Jesus Christ The words are not so truly rendred by the Adversative as they might have been by the Exceptive and so the Vulg. Lat. hath Nisi unless So the Tigurin Bible and Pagnin as also the Spanish translation The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words sound thus Knowing that a man is not justified by the works of the Law unless by the faith of Jesus Christ that is unless those works proceed from faith in Jesus Christ who is the power of God whereby they are wrought 1 Cor. 1.24 Thus S. Paul who saith that a man is justified by faith and S. James who saith that a man is justified by works and not by faith only James 2.24 they are both solidly reconciled one to the other It is true there are examples brought to prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and may be rendred by Sed but Nor do I deny it But since S. Paul understands faith in the power of God for producing good works prescribed in the Law and S. James understands the same good works proceeding from the same principle of faith what need was there to fly to an Hebraism when the Greek text it self is so clear and evident As for that distinction that Bona opera sunt via ad regnum non causa regnandi that good works are the way to the kingdom not the cause of reigning who ever was the Author of it its satisfactory only to those who want Logic and cannot distinguish between a cause nakedly and properly expressed and a cause clothed with a metaphorical term nor between a cause in general and a meriting cause Calvin himself acknowledgeth that good works are Causae quaedam salutis inferiores certain inferiour causes of salvation And so S. Paul We are saith he his workmanship created in Christ Jesus Eph. 2. v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In bonis operibus in good works which God hath prepared that we should walk in them The way is continued and the motion and travail in the way is progressive it consists not in indivisibili It is not finished at once Wherefore Let us arise from our empty contemplations from our ease in the flesh from our sins and thraldom under them unto faith unto righteousness of faith unto perseverance in the faith and righteousness to the labour of love to action to travail The helps conducing to our journey are many two especially 1. The Word of God which is the Travailers Viaticum as the Manna to the Israelites in their travailes and therefore it s called the Word of the Lord Exod. 16. v. 16. Psal 37. v. 3. Exod. 16.16 And 2. Prayer according to the Northern English Proverb Meat and Matins minish no way Thus let us feed on the Word and on Faith in the Word so Psal 37.3 As the Israel of God did all eat that same spiritual meat and did all drink that same spiritual drink for they drank of the spiritual Rock accompanying or following them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that Rock was Christ 1 Cor. 10. v. 4. no other but he could accompany them or follow them Timothy was a Travailer in the same way and was nourished up in the words of faith and good doctrine 1 Tim. 4.5 So was Gaius S. Pauls Host Rom. 16.23 for whose good journey in the way of the Lord 3 John v. 2. S. John prayes 3 John v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above all things I pray that thou mayest have a prosperous journey and be in health as thy soul prospereth in its journey So the Lord will be with us as he was with those Travailers Luke 24.13 who went to Emaüs Timoris consilium the counsel of fear as that word is interpreted for timor is consiliativus fear inclines us to take counsel saith Aquinas And that name imports the first state of the new converts under fear which is said to be upon every soul Acts 2.43 which is figured when the Disciples are said to be unanimous altogether in Solomons Porch a type of Gods fear in the spiritual Tabernacle When two or three are unanimously gathered together in the Lords Name he is with them according to that proverbial speech When two or three meet and speak of the words of the Law the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divine presence is with them Mal. 3.16 Matth. 18.20 3. Wherefore fellow-travailers let us arise and take our journey and proceed to the next Stage of it the third exhortation let us pass over the river Arnon Arnon is the name of a Rock a City and a River according to Adrichomius and others Rivers of old were the bounds of Countreys Such a border was Jordan between the two Tribes and an half and the other Tribes of Israel Josh 22.25 And such was Arnon to the sons of Moab Numb 21.13 For Arnon is the border of Moab between Moab and the Amorites The Lord sets bounds and limits unto the dwellings of the several nations Acts 17.26 He hath determined the bounds of their habitation These bounds whatever Potentates Princes or people out of their boundless ambition or insatiable covetousness shall transgress let them know they remove the Lords Land-marks and therefore
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
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
is his Christ his Arm. Obs 2. Here note a great mistake in the understanding of these words It s evident to common sense that Abram is here said to believe that God would give him an heavenly seed and that exceeding numerous even as the Stars The Text here mentions nothing at all it speaks not one syllable of the active and passive obedience of Christ his suffering or death but onely of a numerous and blessed seed with should be like the stars of heaven c. So that however it be true that the imputing of Christs obedience and suffering in us and for us be in it 's right place firmely to be believed namely as a deliverance from the curse of the law when we are dead to sin according to these and diverse other Scriptures Act. 26.18 Gal. 3.13 Hebr. 10.14 Yet is it not the argument of this place which is my Text nor consequently the principal object of faith For the better understanding of this we must know that the Apostle in Rom. 4. and divers other of his Epistles endeavours to compose the differences between the Circumcision and uncircumcision circumcision between the Jewes and Gentiles and sets himself between them as an Umpir of their controversies And in this chapter he endeavours to declare and prove that salvation brought by Christ is not bestowed upon Abram and his seed neither out of Circumcision nor out of the law nor workes of the law which either Abram or any son of Abram hath done but out of the free grace and bounty of God who of his Clemency and mercy hath given us the salvation even Jesus Christ the righteous for what had either Abram or any of his seed done whereby he might either deserve or dispose or incline the mercifull God to give the redeemer even the Lamb to take away the sinns of the world The Son was most freely given Esay 9.6 But that any man may pertake of that affluence of grace and salvation it 's necessary that he believe in him that gives the Son that he hunger and thirst after the righteousness come unto him and drinke and through the same faith receive the water of life which may become in him a well of water springing up unto everlasting life John 4. So that his faith is not barren but fruitful as having the fruits of the spirit Gal. 5. Reproof 1. The great unbelief of many seeming and pretending sons of Abram They believe not the Lord they believe not the Lords omnipotency he sees they say no sin in them although they see it and know it in themselves yet they say God sees it not They believe not his power that he is able to subdue all the enemies of the life in us that he is able to make us clean Yet they believe that the enemy is able to make a man perfectly wicked Num. 14.11 as the Philosopher calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect thief not that God is able to make a perfect honest man Therefore he complaines how long will it be ere ye believe me They believe not his promises that they shall live and reign with God eternally or if they believe his promises yet not in their method and order 2 Tim. 2.11 12. as to die with the Lord that they may live with him to suffer with him that they may reign with him Which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a saying of faith or a faithfull saying Iona 3.5 Mat. 12.41 They believe not his threatnings nor repent of their sins And therefore tho Lord threatens that the men of Nineveh shall rise up in judgment against them and condem them who repented and believed the preaching of Jonah O ye sons of Epimetheus Ye believe no evill toward you before ye feele it They believe neither law nor Prophets nor Gospell of Jesus Christ Mat. 7.12 whatsoever ye would that men should do to you do ye even to them For this is the law and the Prophets Yet who so believes this as so to do as he would be done unto and can we marvell that Gods in dgements are so rife among us Yea may we not rather mervail that his judgments are no more frequent in the earth since the inhabitants of the earth have not learned righteousness The Lords arme is not shortned with him no shaddow of change but we want faith in his power Math. 13.58 The Gospell is a Gospel and glad tidings of power Psal 71.18 Esay 53.1 John 12.37 38. Luke 18.8 This David preached when he declared Gods Arm or Christ and the prophet Esay who saith he hath believed our doctrin and to whom is the Arm of the Lord revealed So S. John understood it and interpreted it to be Christ This Arm of the Lord is not shortned for with him there is no shadow of change but there is no faith in the earth no belief in his power Matth. 13.58 They believe not that God can raise up Christ crucified and dead in them And therefore no great works are wrought in them because of their unbelief Consol Abrams son or daughter heavily complaines Alas I go childless Hath not the Lord promised thee an innumerable of-spring Abram complaines Alas what are thousand of children which are as the dust The Steward of my house is Eliezer of Damascus one born of blood and of the will of man that 's Damascus But behold to me thou hast given no seed one born in my house is mine heir my servant shall be mine heir Here the answer of God to thee O child of Abram this shall not be thine heir The servant abides not in the house alwayes but the son abideth alwayes he that shal come out of thy self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of thy self out of thy heart so the LXX sometime render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart shall come the hidden man of the heart which is not corruptible 1. Pet. 3.4 He is the seed of many thousands as Joshuah cap. 24.3 Saith of Abram that God multiplied his seed how it followes and gave him Isaac as a seed of many thousands the increase of God a new heaven with innumerable stars of light Exhort Believe the Lord as Abram did Abram came first out of Vr then he came out of Egypt then he over come the Babylonians and at length he believed the promise Omnia in figura forsake thy people c. depart out of thy carnal sin Egypt and the spirituall Babell Mortify thy sins then maist thou believe the promise of an heaven and stars made by the father of lights For if we be dead with him then we believe that we shall also live with him Rom. 6.8 2 Tim. 2.11 And therefore it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithfull saying or saying of faith if we die with him we shall also live with him If we suffer with him we shall also raign with him Howbeit although it be not said that Abram
Ephes 2.10 and to do works of righteousnesse is the end for which man was created we must know therefore that the Apostle disputes with the Pharisees against works wrought by their own power Col. 2.12 Gen. 26.5 not against such as proceed from faith in the operative power of God by which Abraham obtained a glorious testimony of his obedience 2. It seems that God when he imputes faith for righteousness justifies the ungodly Exod. 23.7 Prov. 17.15 and 24.24 Esay 5.23 But can this truly be said of the most just God that he justifies the ungodly doth he not say expresly I will not justifie the wicked nay doth he not ahhor this in us How then can God be said here to justifie the ungodly I have heretofore shewen that God then justifies the ungodly when he takes away his ungodlinesse from him It is not therefore to be understood in sensu composito as if then when God had justified the ungodly he yet continued ungodly but in sensu diviso God justifies the ungodly by taking away his ungodlinesse from him And thus Abram being yet an Idolater as Philo Judaeus and divers of our own gather out of Jos 24.2 he believed in God who justified Abram and took away his idolatry and all his sins from him and made him of an Idolater a worshipper of the true God of an ungodly man a godly man so God justifies the ungodly And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos 14.2 Luke 11.4 Mat. 26.28 Acts 13.38 Mat. 8.17 turn'd forgiveness of sins signifies not only a remission and pardon of sin but also a taking away of sin Thus the Lamb of God takes away the sins of the world Thus in the third doubt God imputes righteousnesse without works to him whose unrighteousnesses are forgiven removed and taken away and whose sins are covered and buried by their contrary righteousnesse Besides though the Scripture were here to be so understood as they â—lledge it yet I answer secondly that that testimony out of Psalm 32. is not fully taken but as it is very usuall in humane authors as well as in the Scripture it self where somewhat is left to be supplyed The following words are and in whose spirit there is no guiâ—e So that well may the Lord pronounce him just when he has made him just For what is that in whose spirit there is no guile but according to what the Psalmist speakes vers 11. The last words in the Psam rejoyce in the Lord ye righteouss and shout for joy all ye upright in heart Obs 1. Take notice of Gods exceeding great bounty and munificence He reckons that as if it were merit and desert which is no more then meer duty and due service When Abram believed God in his promise and set to his seal c. John 3.35 Abram did no more then what was his duty to do herein Yea which in all reason he ought to do For what is more credible or so credible and worthy to be believed as the Primum verum that which in nature is first true Yea Abram did no more then what we afford to men in their measure when we believe their words and promises Yet the Lord not only took this faith in good worth at Abrams hand but rewarded it with the performance of what was promised a son yea he also gave him a spiritual seed of righteousness whereby he was the friend and favorite of God Jam. 2.23 Obs 2. What we have in the Text He that is God counted unto him for righteousness that in the Ch. Paraphrast the LXX S. Paul Rom. 4.3 Gal. 3.6 S. Jam. 2.23 is rendred passively it was imputed unto him for righteousness Whence we may infer that what God accounts for righteousness it is so accounted Obs 3. Abram no doubt was a righteous man before as may appear by his whole story wherefore when God is said to have counted this faith to Abram for righteousness Revel 22.11 what can we understand hereby but that since righteous Abram was righteous still God added this eminent act of faith unto Abrams account of righteousness according to the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reproof The unjustifiable and unwarrantable justifications 2. especiall 1. by workes 2. by fansy 1. By works whether of the ceremoniall law Gal. 4.10.11 or of the morall law without faith the Scripture every where excludes them both Specially Rom. 4. where the Apostle proves that Abrams justification sprang not from his own workes but from Gods grace Reprof Second Those who justifie themselves by fancy who imagine that because they believe that Christ hath done and suffered all things for mans salvation and theirs in speciall this faith shall be imputed unto them for righteousness though they yet live not by faith yea though they live in open and notorious sinns But perhaps the Lord accounts those sinnes dead and reputes those dead workes only as infirmities and weaknesses of the Saints Very likely As if sin were then mortified and dead when it is only thought to be so As if to be baptized into Christs death were only to have our sins called by new names as weaknesses infirmities and frailties which were deadly sins before we imagined them to be dead By this meanes we shall have wicked mens cousenage murder drunkenness and adultery and the Saints cousenage their murder their drunkenness their adultery the very same sinnes only fansied otherwise new Christ'ned and called by other nam 's as serving-men are said to be drunk and their masters sick when the disease is one and the same And many like prodigious unheard of distinctions of sins Thus because Christ was sober therefore the believing drunkard shall be counted sober by Christs sobriety And because Christ was chast patient loving c. Therefore the believing letcher wrathful envious person shall be counted chast patient loving Why because Christs chastity patience and love is imputed to him O' beloved Let not us be deceived for God is not God cannot be deceived He alwayes accounts sin sin He never accounts a covetous man liberall nor a drunkard sober nor a letcher chast nor an angry man patient He judgeth righteous judgment shall I count them pure with the wicked balances and with the bag of deceitfull weights Saith the Lord Mich. 6.11 No This is the time foretold by the Prophet Esay 32.8 when the vile person shall be no more called liberall nor the churl bountifull but the liberall person deviseth liberall things and by liberall things shall be stand He that doth righteousness is righteous even as God is righteous Saith S. John 1 Joh. 3.7 O beloved there is no marvell that the hand of God is stretched out still since in this day of his judgement there is no true faith to be found little other righteousness no better justification then this Cons Great consolation unto believers the sons and daughters of Abram The Lord counts their belief
hear his voice c. and here in the text If for all this ye will not hearken unto me c. He speaks to those who are his people within his call within hearing And therefore Psal 95. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si in voce ejus if ye will hear in his voice if ye be within hearing if ye be his flock for to those he there speaks So Esay 1.19 20. If ye be willing if ye be obedient c. But if ye refuse and rebell c. whether they will hear or whether they will forbear Ezech. 3.11 21. If any man will do his will c. John 7.17 These and many the like Scriptures evidently prove that the Lord having declared his will unto his people he leaves them in the hand and power of their own counsel as the Wise man saith Ecclus 15.14 It is a free and voluntary act to sin and to be disobedient and harden our hearts against the voice and calling of God And as free and voluntary an act it is through the preventing grace of God to hear the Lords voice to be willing and obedient Wherefore be we exhorted Beloved to hearken unto the Lord to walk in his statutes to keep his Commandements and do them In one word to be obedient unto him That 's here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I shewed before and the LXX here render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to obey and the Chald. Par. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Castellio turns it Quod si neque tum mihi morigerantes c. If neither then ye be obedient unto me c. So the French Translation and the Italian And all other sound to the same purpose All the promises of God all the temporal and spiritual blessings tend hereunto Yea all the threatnings all the punishments all the curses aim at this to make the people obedient unto their God which is the main drift of this whole Chapter yea of the whole Law and Gospel and in special of this Text. What ever fals short of this however pleasing to us it s not acceptable not pleasing unto God 1. Whether it be Reading and curious prying into the Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye search the Scriptures so those words are to be translated as I may shew hereafter if the Lord will for herein ye think ye have eternal life and they are they which testifie of me but ye will not come to me that ye might have life John 5.39 40. 2. Or whether it be outward hearing of Gods word For not the hearers of the Law are just before God but the doers of the Law shall be justified Rom. 2.13 Otherwise they deceive themselves and that in the main James 1.22 3. Nor is it enough to know the word and will of God the Lord saith of those hypocrites Esay 58.2 They seek me daily and delight to know my wayes And the same people had a form of knowledge even so far as to be able to instruct others yet they taught not themselves Rom. 2.20 21. 4. Nor will holy conference prove acceptable without obedience For of such holy pratlers the Lord saith with their mouth they shew much love but their heart goes after their covetousness Ezech. 33.31 And therefore the Lord expostulates with the wicked in his judgement what hast thou to do to declare my statutes or that thou shouldst take my covenant in thy mouth seeing thou hatest instruction and hast cast my words behinde thee Psat 50.16 17. 5. No nor is faith it self sufficient without the obedience of faith Rom. 1.5 For faith without works is dead James 2.26 6. Nor is a velleity or half-will enough Agrippa was almost perswaded to be a Christian but S. Paul wisht that he and all that heard him were both almost and altogether Christians Acts 26.28 29. Completa voluntas pro facto aestimatur a compleat will is accepted for the deed that is when the deed cannot be done nor is at all in our power according to which the Apostle saith that if there be first a willing minde it is accepted according to what a man hath not according to what he hath not 2 Cor. 8.12 7. But what shal we say of obedience of it self if it be only in part performed when it is in our power to do the whole and stand compleat in all the will of God the partial and half obedience is not accepted Saul had done much of Gods will and in lieu of what was wanting he reserved a Sacrifice But what saith Samuel unto him Hath the Lord delight in burnt-offerings and sacrifies as in obeying the voice of the Lord Behold to obey is better then sacrifice and to hearken then the fat of Rams 1 Sam. 15.22 Yea though lesse of the work were performed yet if done with our whole will and all the power we have it s accepted of God David must not build God an house though he much desired so to do 2 Sam. 7.5 yet what David might do he did to the utmost of his power I have prepared saith he with all my might for the house of my God c. 1 Chron. 29.2 And this was accepted of God saith Solomon It was in the heart of David my father to build an house for the Name of the Lord God of Israel But the Lord said to David my Father Forasmuch as it was in thine heart to build an house for my Name thou didst well in that it was in thine heart Notwithstanding thou thou shalt not build the house 2 Chron. 6.7 8 9. 8. Can we ascend yet one step higher We may Read we may and search the Scriptures and hear and know all that 's knowable and talk it out again yea we may believe and may have all faith 1 Cor. 13.2 Yea we may be somewhat willing to do Nay we may do many things as Herod did Mark 6.20 Nay we may do all we ought to do yet if we persevere not in the faith good will and obedience all we have done is as if it were undone when a righteous man turneth away from his righteousness and committeth iniquity and dieth in them in the iniquity which he hath done shall he die Ezech. 18.26 He that endureth to the end the same shall be saved Matth. 10.22 Be thou faithful unto the death of all and every sin and I will give thee the crown of life Revel 2.10 The Lord strengthen us all in faith good will obedience and perseverance For t is possible notwithstanding all the promises of God and all his threatnings denounced against his people yet that they may not be obedient That 's the Lords second supposition in the Text. 2. The Lord supposeth that his people may not hearken unto him for this or as it is explained for all this for all is not in the Text notwithstanding all the punishments inflicted Whence it appears that the end which the Lord aims at in all the chastisements and punishments of his
Or which borders upon that corrupt principles of false Christianity That the duties of the Moral Law belong not unto them who are in Christ as they fansie themselves to be That God will see no sin in them That all things indeed are theirs and that they who are thought to be the true owners of them are but intruders and usurpers That sin is unavoidable and that it is impossible to cease from sin though by the power of God yea by the greatest power that can be given to man in this life That solemn agreements and covenants between man and man are but covenants of works That we must not hope to be justified by our own works though they proceed from the spirit of God but by faith in Christ That he has been just for us and done all things that we are commanded to do 1600 years ago and has suffered the punishment due to us for our not doing them That the very best works we do are sins That cheating cousening deceiving circumventing fraudulent dealing overreaching of all the sins that men commit the very worst of them are but infirmities in the Saints what ever they are in other men From these corrupt principles and such as these men work and for one end men work to be rich in this world and by the abuse of these riches to take their ease in their old age eat drink and be merry as our Lord discovers the rich mans reasoning Luke 12.19 So violent men argue Prov. 1.11 12 13. Wisd 2. In like manner the deceived heart is inticed by hope of stoln waters Prov. 9.17 and bread of deceit Prov. 20.17 So that the true reason of all deceit and violence and wrongful dealing among men who pretend religion is corruption of doctrine and may be referred to it directly and demonstratively as to the proper source and Fountain of it Esay 30.10 They say to the Seers see not and to the Prophets prophesie not right things speak unto us smooth things prophesie deceits Jer. 5. the last ver The Prophets prophesie lies c. and the people love to have it so But who sets the false Prophets a work who but the Abaddon and Apollyon the destroyer the author of violence and wrong who but the same subtil Serpent who deceives all the world Revel 12.9 who is called in the Syriac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Deceiver What therefore our Philosophers commonly ascribe to habits contracted by frequent actions either good or evil are indeed to be referred to the good or evil spirit As the Apostle saith of the good spirit all these things saith he worketh that one and the self-same spirit 1 Cor. 12.11 So on the contrary all these evil things worketh the evil spirit which fils men with all unrighteousness deceit and violence Rom. 1.29 And because the universal and first cause cannot be idle we shall finde him giving those up to a reprobate minde Rom. 1.28 who refuse to retain God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their experimental knowledge ver 28. O that men and women the Lord here speaks of both could or rather would yield to be disswaded from their gainful sins This Scripture reacheth all as well on the military profession as the civil state as well the Souldier as the Citizen The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all the sins of man especially those sins of injury and wrong done one to another for gain and advantage sake whether by violence or deceit John Baptist saith to the Souldier do violence to no man accuse no man falsly and be content with your wages S. Paul saith to the Citizen especially let no man go beyond and defraud his brother 1 Thess 4.6 Vend not false wares Put not Quid pro quo Set not forth the refuse for good Amos 8.6 Set not your clothes nor your consciences too much upon the tainters Do not falsifie the ballance by deceit Use no false weights false measures false balances false coynes false lights Get not your treasures by a lying tongue Prov. 21.6 Officers use no false accusation forged cavillation Luke 19.8 Exact not undue fees Do not falsifie your trust Work-masters Grinde not the faces of your poor workmen whose labour is your gain Delay not detain not defalcat not his due Pay him clear off Keep him not obnoxious to thy work and service by withholding part of what thou owest him Covet not thirst not after a long mornings-draught out of his dear earnings out of the swet of his wife children servants who want that for their necessary support which thou causest thy workman wastefully to spend at the Tavern Alehouse or Gaminghouse These are crying sins which enter into the ears of the Lord of hosts James 5.4 who is the avenger of all such 1 Thess 4.6 These are some of all the sins of man Some of our Cities sins O that we considered aright how contrary these things are not only to our Christian presession as hath been shewen but also to the very light of nature Would it not shame us to hear this out of the mouth of an Heathen man as he is accounted Detrahere aliquid alteri 〈◊〉 hominis incommodo suum augere 〈◊〉 inagâ—◠〈…〉 mors quam paupertas quà m deloâ— quà m caetera quae possunt aâ—t 〈◊〉 accidere aut rebus externis To take some what from another and one man to increase his own profit by the disprofit of another it s more against nature then death then poverty then grief then what ever else can befal the body or outward estate So Tully and much more to the same offect 2. 〈◊〉 possible that a man or woman may commit some one or other of all the sins of man to trespass a trespass against the Lord. This expression to trespass a trespass ought not to seem strange unto us that the Nown of the same Verb is repeated with it as gaudere gaudium pâ—gnare pugnam vevere votum militare militiam which the N. Test hath made familiar as to war a good warsure 1 Tim. 1.18 to fight a good fight 2 Tim. 4.7 What some say that the sin committed against man is here said to be committed against the Lord in regard of his denial or oath Levit. 6.2 3. It hath some truth in it But in other sinnes against men where no denyal or oath is interposed the sin yet is said to be committed against the Lord as Gen. 38.7 8. and 39.9 Sins committed against men are committed also against God 1 Cor. 8.12 The 2 Tables of the Commandments are said to contain laws teaching our duties toward God and toward our neighbour Which is not so to be understood as if the soure first Commandments adequately contained our duty towards God and the six last our duties toward men For without doubt the six last contain our duty towards God also and forbid the breach of it Our heavenly Father is to be honoured according to the fifth Commandment And spiritual murder as by
Crucifying Christ in us is forbidden by the sixth Commandment And by the seventh is forbidden spiritual whordome against God as well as corporal against our neighbour So that we see reason why it is said that the Tables were written on both their sides Exod. 32.15 But does any man commit any â—in on purpose to trespass a trespass against the Lord The words sound so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to trepass a trespass and so our Translators turn the words I so the words be to be understood every sin committed against our brother should be a sin with an high hand as intended against God himselfe We must know therefore that there is a twofold end 1. finis agentis and 2. finis rei the end whereat he aimes who doth any thing as he who doth injury to his neighbour he aimes at the increase of his own wealth 2. The finis rei or the end whereunto the deed it selfe done tends is quite another thing than that the sinner aimes at as the breach of Gods law provoking His wrath c. Let us consider some examples of this kinde Esay 3.8 Their tongue and their doings are against the Lord to provoke the eyes of His glory Ier. 25.7 Ye have not hearkened to me faith the Lord that ye might provoke me to anger with the works of your hands It is not probable that the people though a sinfull people had any such aime or intended any such thing as to provoke the Lord. That of all other were a most foolish and impious enterprise Doe we provoke the Lord saith the Apostle are we stronger than He 1 Cor. 10.22 Surely they did not intend to provoke the Lord to wrath they had no such end no more than they intended to doe themselves hurt Yet they did those things which tended to provoste the Lord to wrath and in the effect tended to their own hurt Mark how the Lord reasons Jerem. 25.6 Provoke me not to anger with the works of your hands and I will doe you no hurt Yet ye have not hearkened unto me saith the Lord to provoke me to anger with the works of your hands to your own hurt No doubt they intended not to provoke the Lord to anger they intended not to themselves hurt Yet the finis rei the end that their sin aimed at was to provoke the Lord to anger and to doe themselves hurt Observe how the Lord prizes neighbourly-love and faithful-dealing of man with man He accounts the breach of brotherly love by unjust dealing as done unto himselfe 3. Then the soule that so doth shall be guilty So I would read the words as here to end the sentence When a man or woman hath committed of all the sins of men to trespass a trespass against the Lord then that soule shall be guilty I shall shew reason for this anon Meantime I am not alone in the opinion For here Munster ends the sentence and Piscator Martin Luther also and two low Duch translations the French Bible and the Italians And of our old English Tyndall and Couerdall and two others That soule hath guilt upon it And indeed how can it be otherwise If we consider well what it is to sin 1. against man and to sin 2. against God and 3. to be guilty 1. To sin against man as directly or indirectly to rob him deceive him cheat him goe beyond him overreach him is to break the society of men which is contrary to nature as you heard before from the voice of nature And the same Author fully presses it lib. 3. de Off. Si etiam hoc natura prescribit ut homo homine quicunque sit ob eam ipsam causam quòd is homo sit consultum velit necesie est secundum eandem naturam omnium utilitatem esse communm If even nature prescribe this that man be willing to provide for the good of man who ever he is even because he is a man its necessary that according to the same nature the profit of all men be common Whence by strong reason he infers that they who deny that any regard is to be had of those among whom they live but that to encrease their own profit they may rob or steal from others Hi derivaâ—t communem humani generis societatem They saith he break the common society of mankinde So that he who commits any of all the sins of men as he breaks so he is broken off from humane society and stands alone by himselfe divided from all men And that much more that by the same sin he sin against God as this Scripture speaks expresly And the same voice of nature confirms it as the same Author goes on Quâ sublatâ take away humane society saith he and bounty liberality goodness justice is utterly taken away Quae qui tollunt etiam adversus Deos immortales impii judicandi sunt Ab iis enim constitutam inter homines societatem evertunt Thus saith he who take away these they are to be judged impious against the immortal God For they overturn that society which is constituted of God among men So he As therefore he who so sins against man breaks himself off from mankind and stands alone by himself so he who by sinning against man sins also against God he breaks himself off from God according to that of the Prophet Your sins have separated between you and your God Esay 59.2 And I am broken by your whorish heart which hath departed from me Ezek. 6.9 He who hath so sinned against God and man and by so doing hath broken himself off from the society of both he must be guilty 3. What is it to bee guilty The words here used are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then that soul shall be guilty Which our Translators turn that person shall be guilty But surely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though of large signification as I shall shew ere it be long if the Lord will yet the first and principal signification of it is the soul And guiltiness is properly in the soul So I render the words that soul shall be guilty What we call guilty Tremellius here turns rea but not so properly for reos appello non eos modo qui argumentur sed omnes quorum de re disceptatur I call them reos not only who are reproved but those concerning whose business question may be made saith the Orator And so a man may be called into question who is not guilty of any crime as it s said of Cato that noble Roman that he was accused four and fourty times but never found faulty Who ever is so accused and questioned and proves faultless is probably an honester man then he who was never accused For he who has been accused has been searched and tryed whereas he who was never questioned may have many faults though hidden He who is here said to be guilty having been tryed is culpable and faulty and such as is called reus sons that is nocens a faulty person
of those evil times For if we look impartially upon the present evil averse and perverse state of things we will report that in the general which our Lord spake in a more particular case Things are not so as they were in the beginning For when the man is depraved that Vinculum universi that bond and tye of the universe that compendium creaturarum that sum and breviary of all the creatures that binding cord which makes the harmony between heaven and earth when that 's loose and broken it cannot be but all must full asunder into discord disorder and confusion Here then is work for Moses the Drawer as his name signifies Here is work for Elias the Tisbite the Tâ—rnor as that name sounds Elias must rectifie the depravation of all things John Baptist whom our Lord called Elias began this work as much as befitted his dispensation as the Prodromus or forerunner of Christ in the flesh The other Elias was to return and restore all things He was to rectifie the worship of God to act the part of old Elias over again And since John Baptist could not wash away Baal his Priests the later Elias must fire them out of Israel Baals Priests offer their sacrifices without fire and teach that the sin must remain unconsumed and that its impossible it should be consumed in this world Elias prayes for fire from heaven even the holy Spirit of God which is as fire and that consumes the sacrifice upon the altar of Christs patience even the body of sin that is to be destroyed Yea it licks up the water all the transitory delights and pleasures in sin It consumes the stones the hardness of the heart and the dust the knowing knowledge which is the Serpents food Esay 65.25 1 Cor. 8.1 This Elias must destroy the painted Jezabel which puts Naboth to death by the authority of Ahab And does not Jezabel yet act the same part Revel 2.22 that earthly lying spirit of the false righteousness in the mouth of the false Prophets which by the power and authority of Kings Princes and Governours by the secular power in all ages and in this last part of time puts Naboth to death by false witnesses For what is Naboth but the true Prophesie as the word signifieth And thus at this day the false Priests of Jezebel by their false testimonies suppress the true Prophets of God who have the testimony of Jesus which is the spirit of prophesie Revel 19.10 This therefore is Elia's work to discover Jezebel the false prophets adorn'd with false holiness and to anoint Jehu a type of Christ who was is and is to come and shall cause her to be troden under foot of his army as the old Jezebel was And as Elias must rectifie the worship of God so must he set in order the man toward his neighbour He must turn the heart of the fathers to the children and the children to their fathers He shall put an end to all differences between the spiritual fathers and their children and the spirits of the later Prophets shall be subject to the former Prophets Cum Elias venerit solvet nodos When Elias comes he shall untye all knots resolve all doubts In a word he shall bring back the whole man unto his God He shall restore the natural man to his right and the heavenly man to his He shall recover all Edom to the house of Israel Obad. v. 21. And great reason there is 1. The honour of the God of Order His Wisdom Justice Power and Goodness herein is eminently seen How much more when all what ever is amiss is rectified and brought to right again 2. It is the office of Elias the Tisbite so to do Mal. 4.5 LXX And why should we doubt or despair but such a time there will be when all things which are now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turn'd upside down all out of order all confounded shall be restored and brought to right again have all the Beasts had their reigns and shall not God have his shall not his kingdom come unless we pray in vain unless we pray without faith and hope Have we not a promise that there shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times of refreshing Acts 3.19 Were this mans work no doubt might be made of it but the whole is wrought by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is nothing of man in him It s the work of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God the strong God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipse God himself as Galatinus and Scaliger render that last word And therefore well may Moses pray in faith and we with him that the Lord would return and reduce the ten thousands thousands of Israel and bring them to their first estate 2. As the Lord returns the ten thousands thousands of Israel one to other so likewise unto himself So the Prophet I will gather the remnant of my flock out of all countries whither I have driven them and will bring them again to their selves their rest in the divine nature Jer. 23.3 Which promise another Prophet expresseth thus I will have mercy upon Jacob and will yet choose Israel and set them in their own land where is that it followes And the people shall take them and bring them to their place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 14. v. 1 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 place is one of the names of God in whom all things subsist and have their being and the house of Israel shall inherit them upon the Lords land Esay 14.1 2. When the Lord hath caused his people to return one to other and to himself he gratiously returns unto them and resides with them So the Chald Parapheast interprets this part of Moses's prayer Return O Lord with thy glory dwell in the midst of the ten thousands thousands of Israel Hitherto I have endeavoured to prove my two exceptions against the translation of Moses prayer We have authority also of other Churches The Tigurin Bible and Vatablus Pagnin Munster and Tremellius fat down at the right hand of as also Piscator have before thy face and that for good reason as I have shewen As for the later the most Translators diminish the number in the Hebrew text only Pagnin the Spanish Bible and Ainsworth retain and express it O Israel now arise and take your journey the clowd of the Lords protection is over thee and the Ark of the Lords strength is risen up and scatters thine enemies and puts them to flight before his face Ten thousands thousands of Israel have journeyed in the same way of the Lord before thee Wherefore having so great a clowd of witnesses lying about us laying aside every weight Hebr. 12. v. 1 2. and the sin that doth so easily beset us in every circumstance let us run the race of patience lying before us looking to Jesus the Author or Leader and finisher of our faith the Ark of Gods strength who
in the steps of Abrahams faith Rom. 4.12 And Abrahams children do the works of Abraham John 8.39 And thus the seed of Caleb are they who are like unto Caleb servants of the Lord who have another a new spirit and fulfil the will of the Lord after him 2. What is it to possess The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haereditabit eam his seed shall possess it So that to possess is as an heir haereditario jure by right of inheritance But what right have the seed of Caled to the inheritance in the holy land This right will appear whether we consider the seed and heirs of the land or the Lord Paramount 1. The seed of Caleb have a right not by law but by grace to inherit the land This land they hold by service so Psal 69.35 36. The Lord shall save Sion and build the Cities of Judah that they may dwell there and have it in possession The seed also of his servants shall inherit it and they that love thy Name shall dwell therein This speaks home to our business Caleb is the Lords servant he owns him my servant Caleb And these are Calebs seed and therefore they shall inherit the land 2. The Lord our God is Lord Paramount the Possessour of heaven and earth Gen. 14.22 And the land is his and accordingly he layes claim to it Levit. 25.23 The land is mine The Lord Jesus is heir of all things by whom also God made the worlds Hebr. 1.2 And in the right of the Lord Jesus Abraham became heir of the world Rom. 4.13 For whom and for his seed the Lord Jesus made a purchase Hebr. 9.15 And by this right Caleb and his seed receive the promise of the everlasting inheritance Whence we may observe 1. That the state of bliss is compared to an inheritance 2. The state of bliss is obtain'd as an inheritance is obtain'd upon certain terms and conditions 3. Observe what is the best inheritance that parents can give unto their children What so good as this to make them heirs of heaven rich in faith heirs of that kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 2. v. 5. James 2.5 4. Our God deals with his holy seed even the seed of his servants according to the law of nature and law of Adam 2 Sam. 7.19 2 Sam. 7. v. 19. 2 Tim. 1. v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth in a sort entayl the eternal inheritance unto the childrens children of believers to Caleb and his seed So that Paul writes to Timothy having or receiving the remembrance of that unfeigned saith in thee which dwelt first in that Grandmother of thine Lois and that Mother of thine Eunice but I am perswaded that in thee also So the words sound in the Greek text 2 Tim. 1.5 A noble a blessed descent 5. Of how great advantage it is unto children to have good parents This is here evident by the great good which accru'd by Caleb to his feed They are by him provided for by him they are enstated in an inheritance an eternal inheritance A good man leaveth an inheritance to his childrens children saith Solomon Prov. 13.22 This all men know and practice for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of Adam as David calls it 2 Sam. 7.19 Yea even evil parents give good things to their children and lay up inheritances for their children if they be gotten so well that they will last so long because De malè quaesitis vix gandet tertius heres otherwise the third heir wil scarce enjoy them It is a natural and usual providence common to all parents good and evil to be provident for their children and to lay up and if they can to leave inheritance for them 2 Cor. 12.14 Yea this providence hath so far possessed some that while they have thought themselves good parents by their carking and caring for an inheritance in this world they become evil men and lose their inheritance in the world to come And while some approve themselves provident parents and take that of the Apostle for their ground that he who provides not for his own especially those of his own house he hath denied the faith and is worse then an Infidel 1 Tim. 5.8 by their immoderate and inordinate pursuit after the things of this life and their unbelief and distrust of divine providence so it comes to pass that while they provide for their children that they may not be Infidels they become worse then Infidels Whence it appears that both good and evil men leave such inheritances So that Solomon speaks too straitly of a good man as if it were proper to him Besides its possible a good man may not have what to leave for an inheritance unto his children Surely when the Wiseman called his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book of Proverbs and implyed that it is a Key to unlock mysteries to know wisdom and instruction to perceive the words of understanding to understand a Proverb and the interpretation the words of the wise and their dark sayings its clear he understood not only an earthly inheritance Prov. 13. v. 24. but an heavenly But if so how can a good man be said to leave an inheritance to his childrens children For what a man leaves to another to possess he himself ceaseth to be possessor of it And therefore Haeres est qui defuncto succedit in jus universum an heir succeeds one deceased in all his right If therefore the heir succeed the good man in all his right how can this be understood of the eternal inheritance Yea how can the good man be said to leave an inheritance to his childrens children That which a man leaves to another he disowns and possesseth no more himself But this cannot be so with the good man for as he gives or conveyes to his children the eternal inheritance so he remains a coheir himself of the same inheritance And therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie only to leave an inheritance but Haereditare faciet he shall make or cause to inherit or he shall make his childrens children heirs as of the inheritance incorruptible and undefiled that fadeth not away preserved or kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the heavens in vos Hebr. 10. v. 34. unto you into you Indeed there our inheritance lies Hebr. 10.34 knowing that ye have in your selves a better and enduring substance O ye seed of Caleb ye faithful and corragious Israelites Be we exhorted to inherit the holy land It is not a strong fansie but a strong and valorous faith which sets before us the eternal inheritance and enstates us in it Hebr. 11. v. 1. Hebr. 6.12 and 11.1 So the Apostle saith that faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjectio the setting before us things hoped for For faith cannot be the substance of things hoped for For if faith were the substance of things hoped for how could the things be hoped
for whereof we have already the present substance But many men are lulled into a carnall security out of a supposed Assurance which they ground upon an empty â—aith which will deceive them in the end when it will be too late to remedy it or prevent it Hence it is that what ever their sins are yoâ— they hold fast their Assurance so that by no meanes they will depart from that And to this end all things are laid and the Scripture is made to speak to their Security so that if they believe they shall then certainly inherit the Land And is not that true that if we believe we shall be saved Mar. 16. and so inherit the land Yes no doubt But what kind of Belief is this Surely no other than the obedience of faith Obj. But is it not said Joh. 3.18 He that believeth on him is not condemned but he that believeth not is condemned already c. So ver 36. He that believeth on the Son hath the everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him Yea Hebr. 3.18.19 To whom sware he that they should not enter into his rest but to those who believed not So we see that they could not enter in because of unbelief These are Scriptures which mainly fortify mens imaginations and strengthen their Assurance This is a subtill Stratagem of Satan like a Stratagem in war wherein men can erre but once that irrecoverably To discover this we must know that these testimonies of Scripture are all misunderstood As to the first Joh. 3.18 He that believeth on him is not condemned John 3. v. 18. but he that believeth not is condemned already What other belief is this but obedience of faith This will be cleared out of the next words opposite unto these But he that believeth not c. and who that is appears by the condemnation for unbelief because men love darkness more then light because their works are evill and he that doth evill hateth the light The other two Scriptures are mis-translated to serve their turn 1. Joh. 3.36 He that believeth on the son hath the everlasting life John 3. v. 36. what faith or belief is this on the Son but the obedience of faith â— as it s clear by the context with the next words but he who believeth not the Son the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he who is disobedient to the Son he who disobeyes the Son shall not see life but the wrath of God abideth on him And as far from their purpose is the third testimony Hebr. 3. v. 18 19. Hebr. 3.18.19 To whom sware he that they should not enter into his rest but to those who believed not The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to those who were not obedient and therefore so we must understand the next words So we see they could not enter in because of unbelief that is disobedience as the former words declare The Lord foresaw and fore shewed in type how presumptuous and vainly credulous men would be in these last dayes Ezech. 33.24 Son of man saith the Lord they that inhabit those wasts of the Land of Israel speak saying Abraham was one and he inherited the Land but we are many the Land is given us for an inheritance Wherefore say unto them thus saith the Lord ye eat with the blood and lift up your eyes toward your idols and shed blood And shall yet inherit the Land Ye stand upon your sword â—e work abomination and ye defile every one his neighbours wife And shall ye possess the Land These men claimed inheritance of the holy land under Abraham even as many at this day under pretence of Abrahams faith claim the eternal inheritance But it s quite forgotten what the Lord said to like pretenders who said Abraham is our father John 8.39 Jesus saith unto them if ye were Abrahams children ye would do the works of Abraham but now ye seek to kill me a man that hath told you the truth which I have heard of God this did not Abraham Ye do the deeds of your father and ver 44. ye are of your father the Devil and the lusts of your father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have a will or lust to do Do we not read expresly 1 Cor. 6.9 10. Know ye not that the unrighteous shall not inherit the kingdom of God Herein men are wont much to deceive themselves therefore the Apostle warns us Be not deceived Neither fornicators nor idolaters nor adulterers nor effeminate nor abusers of themselves with mankinde nor thieves nor covetous nor drunkards nor revilers nor extortioners shall inherit the kingdom of God And therefore this kingdom figured by the holy land cannot be inherited unless first we drive out these inhabitants of it And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to inherit signifies also to dis-inherit and drive out as often Deut. 9. and elsewhere As for positive qualifications rendring us fit to inherit the land I shall name no other then such as offer themselves in the example of Caleb and his seed Remember what means he used to ingratiate himself with the Lord Paramount 1. He was dear to Jehoshua We read them often joyned together Jehoshua and Caleb 2. The Lord stiles him his servant 3. He had another a new spirit the spirit of faith 4. He fulfilled the Lords will after him of all which I have spoken Caleb also had his seed Iru that name imports watchfulness against the temptations of the enemy A duty which concernes us all what I say unto you I say unto all watch And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as much Be watchful and good reason S. Peter addes for your adversary the Devil as a roaring Lion goes about seeking whom he may drink up 1 Pet. 5.8 9. 1 Pet. 5.8 9. It concernes us therefore to be strong in the faith and to rowze the Lion of the Tribe of Judah Calebs Tribe and to implore his aid his watchfulness over us The Lion is so watchful that he never fully shuts his eyes The keeper of Israel neither slumbers nor sleeps A watchful Counsellour is so described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A wise Counsellour must not sleep all night The Lion also is as strong as vigilant that 's another son of Caleb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elah that is strong as an Oak So strong was Caleb Josh 14.10 11. Calebs third son was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beautiful decent and comely as Solomon reckons the Lion among the comely walkers Prov. 30.29 O that we were so qualified for the inheriting of the holy land O that we were so adjoyned unto the true Jehoshua that we were such servants of the Lord that we had that other that new spirit that spirit of faith and valour like that of Caleb that we fulfilled the Lords will after him O that we were such a seed of Caleb so watchful so
out Devils Matth. 12. An Argument which nor Satan who brought this Ranting principle from the bottom of Hell nor all his Ranters are or ever will be able to answer 3. Behold I give into thy hand c. The word here turnd Behold is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See whereby the potency and strength of the enemy and the prepotency and greater ability to overpower him and the Lords free donation is propounded to our eye of faith See I have given into thy hand c. Thus Faith is Speratorum subjectio rerum demonstratio quae non cernuntur as Castellio well turns Hebr. 11.1 faith is the propounding or setting before our eyes things hoped for the demonstration of things which are not seen So potent subtil and malitious an enemy and power over him to subdue him being given into thy hand O Israel well deserves an Ecce Behold see I have given c. But I see no such matter saith weak Jacob. Not with thy bodily eyes this object is propounded unto thine eye of faith Nor can these things be made known unto us but by the Spirit of God We have received not the spirit of this world but the Spirit that is of God that we may know the things that are freely given to us of God 1 Cor. 2.12 And therfore when the Prophet Elisha's servant feared the army of the Syrians which compassed the City of Dothan round about Fear not saith Elisha for there are more with us then they who are with them and withal he prayes Lord open his eyes The Prophet Elisha and his servant were besieged with an army of Syrians Pride and deceit and the curse due to these these are Aramites or Syrians and these compass Elisha that is God the Saviour and his servants yea Sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besieging us in every circumstance Hebr. 12.1 If we be in Dothan in the Law if Elisha be with us there are more with us then are against as They who keep the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cast a trench about themselves as the LXX turn Prov. 28.4 2. Begiu possess contend with him in battel Hitherto we have heard the three prepuratory Exhortations and their perswasives and motives inducing to the war Come we now to those Exhortations which we may call executory And they also are three Begin possess contend with him in battel 1. Begin This word sometimes imports no more then the act it self which one is said to begin as it s said of our Lord He began to say Luke 12.1 that is He said Matth. 16.6 He began to cast out Mark 11.15 that is He did cast out Matth. 21.12 Sometime it signifies the entrance and first part of the work as he that hath begun a good work will finish it Phil. 1.6 And thus it may be a general exhortation enlarging it self to all the rest as the entrance and first part of them Begin to arise begin to take your journey begin to pass over Arnon to possess to contend with him in battel 1. Hence it appears that after all the precedent exhortations to arise from sin to righteousness from death to life men are prone to lie still in sin and iniquity After exhortation to take their journey toward the spiritual land men are rather inclined to stay at home in the flesh After exhortation to pass over the River Arnon they had rather be still children in Kadeshbarnea After the Lords free donation of Sihon the Amorite King of Heshbon and his land into our power and his evidencing this to our faith men hardly believe any such thing possible And therefore the Lord yet stirs us up Begin arise begin take your journey begin pass over the river Arnon 2. Hence it s also evident that the work of salvation is not suddenly finished or in a short time since so many exhortations are needful thereunto and the work as yet not done 3. According to the measure of grace vouchsafed unto us there ought to be a suitable complying and endeavour to walk worthy of that grace The Lord saith he hath given Sihon and his land unto Israel and v. 31. See I have begun to give Sihon and his land before thy face therefore arise take your journey therefore begin thou to possess it Behold here a figure of the mutable and inconsistent estate which is represented unto us in the spiritual childehood The people lingred and continued in their unsetled condition without any progress or going on Whence it is that Moses tells us that these things befel the people in Kadeshbarnea Deut. 1. That is Sanctitas filii instabilis the unstable holiness of the son or childe or rather the sanctity and holiness of moveable changeable and unsetled purity such as is that of the childe Ephes 4. as I have formerly shewen And if we look upon the present state of Christianity we shall finde most-what such a kinde of instability and unsetledness among men The second book of Esdras is a Prophetical history of times then to come Among other predictions we finde this 2 Esder 15.14 15 16. 2 Esdr 15 v. 16. Wo to the world and them that dwell therein For the Sword and their destruction draweth nigh And one people shall stand up to fight against another and swords in their hands And there shall be sedition among men and invading one another They shall not regard their Kings nor Princes and the course of their actions shall stand in their power What our Translators turn Sedition is Inconstabilitio which is rather to be rendred unsettlement or instability How true that prophesie is may appear to any who shall impartially take a survey of the Christian Church now for many years especially in this our nation 1. Hence they are justly reproved who lie still in their fall set not forth nor begin their journey but abide on the other side Arnon Yet O wicked imagination how hast thou covered the whole face of the earth even these men think they are come to their journeys end Sihon the Amorite King of Heshbon who roots out the good thoughts and implants evil in their room he bewitches them and perswades them that they have built goodly castles of assurance in the air when they have not yet laid the foundation they have not yet begun the work that they have climbed up to the top of Jacobs Ladder when indeed they have not yet set their foot on the first round They are fully assured and certain of their salvation before they have denyed themselves taken up their cross and followed their Saviour These indeed have begun their journey but they have begun at the wrong end 2. Justly also are they hence blamed who although they begin well with good thoughts good wills good purposes yet proceed not continue not in their course well begun Ye did run well saith S. Paul to the Galatians Gal. 5.7 These he calls his little children cap. 4.19 And whereas many in that state pretend infirmities
no sin deceive themselves The word we turn deceive is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies to seduce and lead out of the way They who are thus lead out of the way deceive themselves many wayes 1. By the deceitfullness of sin Hebr. 3.13 When sin and vice hath got on an habit of vertue and goodness by deceitfull lust Ephes 4.22 When they obtrude themselves upon us as if they were naturall unto us But because these are so grosse that they cannot deceive all the grand impostor covers them with appearances of righteousness as 1. By sole and onely hearing and not doing 2. By doing and not beleiving 3. By beleiving and not obeying 4. By obeying but not to the end 5. By a will or half will and not the deed 1. By sole and onely hearing and not doing For thus the sole hearers deceive themselves saith S. James Be doers of the word and not hearers onely deceiving your owne selves Jam 1.22 And self-deceit in a matter of so great importance is a great deceit For not the hearers of the law are just before God but the doers of the law shall be justified Rom. 2.13 Thus Act. 8.9 Simon the Sorcerer bewitched the people of Samaria And the like Simon that is Hearing bewitches the people of this City and Nation while they obey not the truth Gal. 3.1 2. By doing and not believing Thus the Jew going about to establish his own righteousness hath not submitted himself to the righeousness of God For Christ is the end of the law for righteousness to every one that believeth Rom. 10.3.4 Thus the Pharisees justified themselves by the works of the law without faith in Jesus Christ But S. Paul and S. James are solidly reconciled if the judicious Reader well consider and it is worth his consideration what S. Paul saith which our Translators have not truely rendred in these words knowing that a man is not Justified by the works of the law but by the faith of Jesus Christ Gal. 2.16 Whereas the words are truely to be turned thus A man is not justified by the works of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si non or nisi unless by the faith of Jesus Christ All other reconciliation is unsatisfactory 3. They who say they have no sin deceive themselves by believing and not obeying as if an idle lazy faith could save us from our sins Why because they believe that Christ has died for them and suffered for them and that the Father hath accepted Christs righteousness for theirs so that now they have no sin at all Surely to believe that God accepts Christs sufferings and death for ours without our conformable sufferings and death is to believe a lye For if we die with him we believe that we shall live with him Rom. 6.8 And if we suffer with him that we may also be glorified with him Rom. 8.17 4. They who say they have no sin deceive themselves by obeying but not continuing in their obedience They that believe shall be saved that is they who continue in the faith to the end the same shall be saved Rom. 2. They who by patient continuance in well doing c. They who trust in the Lord shall be as Mount Sion that is continue in the faith not for a day or two Thus we are kept in that happy estate Prov. 28.14 of fearing alwayes whereas that false position Once a Saint and alwayes a Saint renders men secure so that they perfect not holiness in the fear of God 2 Cor. 7.1 nor work out their own salvation with fear and trembling Phil. 2.12 5. They who say they have no sin deceive themselves by a good will or a pretence of a good will instead of the deed It is true that God accepts the will for the deed namely when the deed cannot be done For it may so come to pass that a believer upon his first act of faith elicited may be suddenly surprized and taken away before he can compleat his will by being obedient and doing the deed I will not question the possibility of this hypothesies because I dare not shorten his arm with whom all things are possible nor dare I straiten his bowels whose mercies are over all his works So that I believe the good God would accept of such a good will for the deed it self and esteem of such a believer according to what he hath not according to what he hath not Why because such an one virtually harbours in his heart a full purpose of well doing if God afford him opportunity so to do For completa voluntas pro facto aestimatur a compleat will is accounted for the deed Which cannot be true of a velleity while men neglect their pretious opportunities The reason of all this is self-love which flatters men into a good opinion of themselves This self-love blindes them that they discern not their own self-deceit and so become such as are fit to be deceived by the grand Impostor being disposed thereunto by the deceitfuluess of sin 2 Thess 2.10 Obs 1. Hence it appears that although there he manifold Seducers and deceivers yet the most dangerous deceiver without which we cannot be deceived is every mans own self Obs 2. The most dangerous deceit of all other is for a man to walk in darkness yet to imagine himself to have fellowship with the light To have sin yet to flatter himself that he hath none The onely way to be undeceived is to beleive and obey unto the end The Apostle gives this counsell to the spiritual little children subject to be deceived 1 Joh. 3.7 Little children let no man deceive you he that doth righteousness is righteous as he is righteous Let us suffer our selves to be undeceived by those who would lead us into the way of truth Account not them Seducers who would indeed undeceive us As deceivers yet true 2 Cor. 6.8 So the Apostles were accounted yea such they thought Christ himself the truth it self to be Matth. 27.63 Yea that he was the most notorious of all others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that deceiver Yea they fear least God himself the essential truth should deceive them when the divine testimonies out of his express word are alleaged unto them Yet the same men with full consent credit and yield themselves to be seduced and deceived by the lusts of errour O that men could so far suspect themselves as to think it possible for them to be decieved and that the truth may not be in them Axiom 3. If we say we have no sin we deceive our selves and the truth is not in us What is here meant by truth Thy Law is the truth Psal 119.142 By the Law is the knowledge of sin That discovers reproves corrects and chastens us for our sins That brings us to acknowledgement and confession of our sins as in the next verse And therefore if we say we have no sin its evident that the Law that Truth which discovers reproves and
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