An essay toward the amendment of the last English-translation of the Bible, or, A proof, by many instances, that the last translation of the Bible into English may be improved the first part on the Pentateuch, or five books of Moses / by Robert Gell ...

AN ESSAY TOWARD THE AMENDMENT OF THE LAST English-Translation OF THE BIBLE .

OR , A Proof , by many Instances , that the Last Translation of the BIBLE into English , may be Improved .

The First Part on the PENTATEUCH , OR Five Books of MOSES .

By ROBERT GELL D. D. Minister of the Parish of St MARY Alder-Mary , LONDON .

Ad intelligendam Parabolam , & Interpretationem , verba sapientum , & aenigmata eorum .

Prov. 1.6 .

Da Sapienti occasionem , & Sapientior erit ; fac scire justum , & addet doctrinam .

Prov. 9.9 .

Animalis homo non percipit ea quae sunt Spiritûs Dei .

1 Cor. 2.14 .

LONDON , Printed by R. Norton for Andrew Crook , and are to be sold at the signe of the green Dragon in S. Pauls Church-yard . 1659.

A PREFACE To the godly-learned Reader .

THe main Scope of the pure Religion and undefiled , is to render the man like unto his God : For it seems to be the dictate of Nature , what the Prophet saith ; Mich. 4. v. 5. All peoples will walk every one in the name of his gods : And let it be our resolution , to walk in the name , nature , or being of the Lord our God for ever and ever ; to be holy as he is holy , pure as he is pure , merciful as he is merciful , perfect as he our heavenly Father is perfect .

For this end , he hath given us a perfect Canon , Directory , and Rule , the holy Scriptures ; which , as they testifie of him , so they teach us to know him , and are able to make us wise unto salvation , through faith in Jesus Christ .

But there have not been wanting some in all ages , who , either out of ignorance , or want of care , or out of zeal to their own chosen opinions and parties ; or such as , upon cred●t of others learning and authority , have taken their Religion upon trust ; or such as , out of malice , have acted the envious mans part , and sowen their tares among the good seed ; from one or other of these principles , either they have mis-translated the original text of Scripture , or , if rightly translated , they have corrupted it by mis-interpretations and false Glosses imposed upon it . And thus by perverting the holy Scriptures , to their own by-ends and purposes , they make them speak every one their own sense and private interpretation ; as Demosthenes said , that Philip had bribed the Oracle , and made it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Speak in favour of Philip. This , the Philosopher tells us , they do , who corrupt the Judge , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they make the rule crooked like the Lesbian rule , because the thing to be judged , is so . The Apostle saith , that this hath been the endeavour of unlearned and unsetled men , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they wrest S. Pauls Epistles , as also other Scriptures , to their own destruction , 2 Pet. 3.16 .

But whereas such is the Majesty and Authority of holy Scripture , that not only the sense and meaning of it , is breathed and instilled into it by the Spirit of God ; but also the words themselves are dictated by the same Spirit , and accounted so sacred , that , as Eusebius saith out of Philo , the writings of Moses were kept so unviolable , that there was not one word altered for more then two thousand years . Euseb. de praepar . lib. 8.

When therefore the Scripture is to be turned into another language , no doubt , all care , study , and endeavour ought to be used , for the due rendring of it ; and above all , most earnest prayer is to be made to the only wise God , for a like minde to that which enlivens and breathes in the Scripture ; that thereby the Translator may be guided into the truth of the sense , and furnished with sutable expression of proper words ; That herein he deny himself , and his own opinion , and siding tenent , misleading to a private interpretation , and studiously follow the Word and Spirit shining before him , as the pillar of fire ; and that , as much as is possible , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , even word for word ; and ( because vocabula sunt rerum vehicula , words carry matter ) sense for sense ; lest he be wildred in his own imagination and invention . Yea , although some Scripture , in its native meaning , may seem strange and uncouth , yea , absurd and inconsequent , yee it is not safe therefore to impose our own sense upon it : Because the holy Word is not onely literally to be understood ; but also mystically ; yea , even the most literal text , according to the judgement of the best learned men , may , beside the Letter , have also a spiritual meaning . And therefore when we meet with such seeming unfruitful Scripture , which affords not much matter in the Letter , we may then judge , that , according to the manifold wisdom of God , there is a ground of some more notable meaning of the Spirit ; as where rich Mines are , there the surface of the earth yields not much fruit . And if we will 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , John 5. Search the Scriptures as for hidden treasures , Prov. 2. we shall not take offence at the surface of the Letter , though more barren ; but , from that occasion , humbly and docibly enquire into the true treasure of the spirit hidden under that poor and beggarly Element . We shall meet with instances of this kinde , as elsewhere , so especially Exod. 12.9 . of which I have spoken in its due place . And another I remember , which I shall not reach in this work , 2 Kings 13.21 . 2 Kings 13. where our Translators render the words thus .

And it came to pass as they were burying a man , that behold , they spied a band of men , and they cast the man into the Sepulchre of Elisha : and when the man was let down , and touched the bones of Elisha , he revived , and stood up on his feet .

Even thus it comes to pass in Israel , when Elisha is dead and buried there . Thus it falls out in the Church , when the Lord Jesus , ( God the Saviour , that 's Elisha , is dead in it : Thus it happens in the soul , when Jesus Christ is dead in it ; presently all things are out of order . While he lives in Israel , the Church , the souls of his believers , he bears and rules all things by the word of his power , Heb. 1. The Syriac word there used is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to contain , compose , unite , and knit together ; as a King , saith the Wiseman , doth Continere hominum multitudines , containes and unites multitudes of men together ; as a binding chord in Musick makes all tunable , what otherwise would be dissonant and jarring dis-harmony . And while the King Christ who is our peace , rules and umpires differences in our hearts , Col. 3.15 . ( the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ) he unites and knits all the thoughts , wills , and affections of the soul together in subjection to himself , 1 Cor. 10.5 . But when Elisha is dead , when God the Saviour is dead and buried in Israel , dead in the Church , dead in the soul , all that which was united and knit together before , all falls a pieces . What was one before , is now multiplyed and broken into many . We read often in the book of Judges , There was no King in Israel ; every one did that which was good in his own eyes . Now Elisha was dead and buried ; and the Moabites ( who abuse the Law of the Father , signified by Lot , the hidden Word of God , they are the true Moabites , the children of their father the Devil , as S. Augustine interprets the Moabites ; ) Then also the Syrians , ver. 22. Pride and deceit , and the curse of God upon the sinful soul ( such spiritually are the Aramites or Syrians ) these and all other inward enemies oppress Israel .

What remedy is there for this ? Let such a man be cast into the grave of Elisha , let him be dead and buried with Christ , God the Saviour . He is now a man lost in the world ; he is become as a dead man . When a man hath left his sin , he is not , Gen. 5.24 . the sinners leave him , and he them . When he is dead to the sin , what remaines but that he should be buried ?

But where it is said , they let him down , we shall finde no such matter either in the Hebrew , or Greek , or Chaldee , or Latin Translation . The Hebrew text hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and he went . The LXX have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he went . The Chaldee Paraphrast hath , he descended . The Syriac , he went into the Sepulchre . So Tremelius , and the Spanish translation , and the Italian of Diodati . Martin Luther also , and two Low Dutch translations . As for the Tigurin Bible , that hath Devolutus , he was rolled into the grave of Elisha . So the French translation . So likewise two of our old English translations . But Coverdale thus renders the word , when he was therein , and the Geneva Bible turns it , when he was down : our last translation lets him down gently . The Tigurin , French , and some of our old English translations tumble him down for haste .

But what need all this curiosity ? I dare not depart from the letter of the Scripture , or fasten mine own sense upon it , as many of these have done : And indeed it is neer a contradiction to themselves . For first they say , They cast the man into the Sepulchre , which must be in part for fear of the Moabites : and then they say , they let him down , which must be gently and leisurely . The holy Spirit of God oftentimes intends a mystery , and so leaves the letter seemingly absurd . Such seeming absurdities as these , are lest for the honour of Gods Spirit , which clears the difficulties , and sets all right . This man is called twice 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with an Emphasis , That man . And although they go about to bury him , he is never said to be through dead .

The words are thus to be rendred . And the man went and touched the bones of Elisha . First , He went . Secondly , He touched . 1. He went . Here is set before us a figure of one who was dead in trespasses and sins ; who is now dead unto sin , and buried with Christ . The fallen man is not wholly destitute of all strength , as I shew elsewhere . Therefore the man is said here to go and touch . There must be some conformity between Christ and us if we touch him . The man is accessary , and must be so to his own death unto sin , and his own burial of all sin , and iniquity . It s said of this man , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 he went and touched the bones of Elisha . The Lord requires of us not only a mortification and dying unto sin , but also a burial of all sin . They are two Articles of the Faith : 1. That Christ was dead . 2. That he was buried . And so , through the Spirit , the sin must be put to death , Rom. 8.13 . and buried by holiness and love . Ye have both together , Psal. 22.1 . whose unrighteousness is forgiven ; the word signifies , taken away and removed as dead ; and then , whose sin is covered ; there 's the burial of it . This is that which the Apostle teacheth us , that love covers a multitude of sins ; yea , all sins , Prov. 10 12.

The 2d Act of the dead man ; he touched the bones of Elisha . 1. What bones of Elisha were these ? & what is it to touch the bones of Elisha ? For it seems by this text , that Elisha was very lately buried ; and so his bones could not yet be touched . By the bones of Elisha , we understand the strength of God the Saviour : so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the word here rendred bones , signifies strengths . That man is said to touch into his bones , when he became a member of his body , of his flesh , and of his bones , Ephes . ● . When he became flesh of his flesh , that is , of a tender heart of flesh to receive impressions of the Spirit ; and bone of his bone , when he became strong and able to effectuate those impressions . A vertual touching is here meant , even the drawing neer unto the Lord Jesus by faith , hope and love . For so Hebr. 10.22 . Let us draw near with a true heart and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 fidei , fulness of faith . And Hebr. 7.19 . That better hope whereby we draw near unto God . And love is affectus unionis , that affection of union , whereby we cleave unto God , dwell in him , 1 John 4.8 . and become one spirit with him , 2 Cor. 5. draw grace , life , and vertue from him : For so he who hath the Son , hath life , 1 John 5.12 .

By this and many like examples , it may appear , how necessary it is , that we preserve the Letter of the Scripture intire ; how unconvenient , yea , how absurd soever it seem to our carnal reason ; as here , that a dead carkase should walk , or go , &c. The letter may be the foundation of a spiritual meaning , however happly what that is , for the present , we understand not .

And lest this Translation before us , should seem so exact as many have conceived , that it needs no Essay toward the amendment of it ; I shall propound unto the judicious Reader , the Heads of many frequent mistakes which they may finde in it , few of which I shall mention in the ensuing Essay .

Whereof some possibly will not be thought to change the sense of the Scripture , but the Word only , and retain the sense : others pervert the sense also .

Examples of the former kinde , are Metaphores mistaken , and used one for another ; as when 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies to blot out , as having reference to an Image or Picture , or to a Writing , it s rendred to destroy , as Gen. 7.4 . which is taken from building . Thus Metaphores are waived , and the supposed proper sense taken in lieu of them , Josh. 2. v. 9. as Josh. 2.9 . The inhabitants of the land melt from , or before your faces . Our Translators turnn 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 faint , which there and often elsewhere signifies to be melted . And the holy Spirit explains the metaphorical use of it , Psal. 22.14 . Ezech. 21.7 .

Herein , although haply the same sense may be intended , yet it is not safe to vary that Metaphore which the holy Spirit intends and dictates . So although to spoil , in the English tongue , Col. 2. v. 15. may signifie to disrobe or devest , yet that will not so well answer the Metaphore , Col. 2.15 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which I render , having devested , unclothed , or uncased the hypocritical spiritual wickednesses , the Principalities and Powers , the evil Spirits which clothe themselves with shewes of piety , and fit themselves with a garb sutable to those whom they would deceive . As the Serpent took upon him the habit of a Friend when he tempted Eve , as knowing that Tuta frequensque via est per amici fallere nomen ; a safe and frequent way it is by friendship to deceive . Our Lord therefore pulls off his Mantle of Hypocrisie , devests him , discovers him , and exposeth him stark naked , and makes him known to be such as he is . And therefore 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Gen. 3.1 . may be as well rendred naked as subtil ; For t is as true ( though the other signification better fit that place ) that the Serpent is more naked then all the beasts of the field ; as having no clothing of his own ; but as a Stage-player ( so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 properly signifies ) he suits himself , as becomes the person whom be would represent , and according to the humour of such as he lies in wait to deceive . This Metaphore is rather here used by the Apostle , as having respect to the Cross immediately before mentioned ; because Malefactors , among the Romans of old , were crucified naked .

There are many such oversights as these in the Translation ; which yet are more tolerable then those which pervert the sense of the Scripture ; as in Supplements . It s true indeed , that in the Hebrew tongue there are some genuine defects proper to that language ; As 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 implyes the want of a Verb. There are also other Syncategoremata or Consignificants , without which an Axiom , and consequently truth and falshood cannot , or at least not fully be expressed : And therefore these , of necessity , must be supplyed .

But beside these , there hath been a liberty taken by the Rabbins of conjecturing , that so or so a word ought to be rendred in this or that place ; when yet no other reason appears , why it should be so read . This they call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Conjecture . This liberty is taken oftentimes by our Translators , as when they adde , or take away , or invert and change the order of the words . Wee shall meet with examples of all these kindes . I shall name one of each , and leave the courteous Reader to his own observation of other like .

Of the first kinde , Matth. 20. v. 23. Mark 10. v. 40. is what we read , Matth. 20.23 . To sit on my right hand and on my left , is not mine to give , but it shall be given to them for whom it is prepared of my Father .

This Translation makes our Lord absolutely to deny , that he hath any power to give the honour of sitting at his right hand and left ; and so they rob the Lord Jesus of his Regalia , his Royalties , and those honours which he hath right and authority to bestow .

2. Besides , they wholly discourage the followers of the Lord Jesus : For what Souldier will follow that Commander in Chief , who neither is at present able ; nor for the future will be able to reward him ? Saul knew what was a prevalent motive with such men , 1 Sam. 22.7 . Will the son of Jesse give unto every one of you , Fields or Vineyards , and make you all Captains of thousands , and Captains of hundreds ? And if the true son of Jesse , that is , the Being it self , Christ the Captain of our salvation , Heb. 2. profess plainly to his Souldiers , that it is not his to give them , to sit on his right hand , and on his left ; and that he hath no right to bestow those honours on them , will not this prove a great discouragement unto the followers of the Lord Jesus ?

3. By this Translation , they make a foul breach even in the Deity it self : For whereas it is said , I and my Father are one , John 10.30 . He that hath seen me , hath seen the Father , John 14. and 16 , 15. All things that the Father hath , are mine , 17 , 18. and many the like ; the Authors of this Translation , take away all power from the Son , of bestowing honours upon his followers , and so render all those testimonies of no force .

4. They make the Lord Jesus speak contradictions , and gain-say that in these words , which elsewhere he frequently affirms ; as I shall shew anon .

Meantime , our last Translators were not the prime Leaders into this Error , but were themselves mis-lead by others ; as Vatablus , Piscator , Beza , and the Ministers of Geneva who translated the French Bible ; to name no more . Piscator tells us , there is an Ellipsis which is to be supplyed , by these words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which our Translators follow , and adde , It shall be given . I render the words thus , leaving out the Supplement [ it shall be given ; ] To sit on my right hand and on my left , is not mine to give , but ( or , unless ) to those for whom it is prepared of my Father .

These words of our Lord then are not any denial , that he hath power or right to give , but an Exception only . He saith not absolutely , It is not mine to give ; but , It it is not mine to give unless , or except unto those for whom it is prepared ; as in the parallel we read , Mark 10.40 . to a word ; which text is also corrupted by the same Supplement . That which deceived the Translators , was ; they considered not , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is here all one with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , unless , or except , And so that which Matth. 17.8 . they lifting up their eyes , saw none , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , save , or except Jesus only : that Mark 9.8 . ye finde , they saw none 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . So Mark 4.22 . Matth. 24.36 . John 17.12 . So that the Lord Jesus denied not , that the divine honours were his to give , but only that they were not his to give to others then those for whom they were prepared . And this Translation sutes extream well with the context . The Disciples would have had the Crown of glory before they had striven for it . No , saith our Lord , it is not prepared for such ; It is not mine to give unless to those , for whom it is prepared of my Father ; that is , for those who suffer with the Son , Rom. 8.17 . And as this agrees well with the context , so with diverse other translations , as the Syriac and Arabic , and that of Martin Luther , and that of the Low Dutch , and the Spanish translation , Pagnin also , Castellio , and Tremellius : some also of our old English translations have hit upon it ; as that of Coverdale , and that dedicated to King Edward the Sixth . And here the Authors of the late Engiish Annotations were in the right , who say thus ; Christs power of disposing of it , is not denyed ; but he sheweth only , to whom it is to be given .

Answerably hereunto we may say , To sit on Christs right hand and on his left , is Christs to give to those for whom it is prepared . This Assertion is point blank contradictory unto that sense which our Translators have given of the words ; To sit on my right hand and on my left , is not mine to give .

Now that Christ hath right , and de facto , that he doth and shall bestow the divine honours of his kingdom , upon persons duly qualified , appears evidently by Matth. 19.28 . Ye who have followed me in the regeneration , shall sit on twelve Thrones , &c. Luke 22.29 . I dispose unto you a kingdom , &c. Father I will , that they , whom thou hast given me , be with me , &c. John 17.24 . The reason why the Lord Jesus hath this right to confer divine honours upon his followers , to set them on his right hand and on his left , may be considered from the vertue and merit of his fufferings . For as a son , while yet under his fathers immediate authority , Quicquid acquirit , acquirit patri , what he gets , he gets for his father . But if the son get spoil in the wars , with hazard of his life , which the Civilians call Peculium castrense , that is properly the sons own . And thus , because the Lord Jesus descended into the lower parts of the earth , was dead and buried , Ephes. 4.9 . when he ascended up on high , he led captivity captive & gave gifts unto men . Which was figured by David , distributing his spoils to his friends , 1 Sam. 30. Yea , our Lord saith expresly and properly to this purpose , Rev. 3.21 . To him that overcometh , will I give to sit in my throne , even as I have overcome , and sit in my Fathers throne .

By all this which hath been said , its evident , that this Supplement , [ It shall be given ] to say no worse of it , is a superfluous : redundancy .

We meet with an example of the second kinde , 1 John 3.18 , 19 , 20. which they render thus ; my little children , let us not love in word , 1 Joh. 3. v. 18.19.20 and in tongue , but in deed , and in truth . And hereby we know , that we are of the truth , and shall assure our hearts before him ; For if our heart condemn us , God is greater then our heart , and knoweth all things .

In the 20 verse of this Paragraph , [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] is twice found in the Greek text . The former the Translators turn amiss ; the later they quite leave out . I would render and open those words thus ; My little children , let us not love in word , and in tongue , but in deed , and in truth . And herely ( viz. by our loving in deed and in truth ) we know that we are of the truth ; and shall assure , or rather perswade ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) our hearts before him : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Because , if our heart condemn us , ( viz. for any former failing incident unto little children , to whom he directs those words , ver. 18. ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that God is greater then our heart , ( namely , in wisdom , grace , mercy , and goodness ; ) and knoweth all things , even the present frame and disposition of our heart , in the truth of love . And this exposition is most agreeable to the persons to whom the Apostle writes , the little children ; and to the duty which he exhorts them unto , to love in deed , and in truth : and to the effect of that duty , the assurance and perswasion of their hearts before God .

Thus whereas many a poor soul dejects it self , out of a meer mistake of this Scripture ill rendred , and worse understood , it being truly turn'd , and the genuine sense thereof given , it s a strong consolation to the little children .

Howbeit , lest these little children should rest in this age and estate , the Apostle proceeds ; Beloved ! if our heart condemn us not , according to 1 Cor. 4.14 . we have boldness ( or confidence ) towards God ; and whatsoever we may ask , we receive of him ; because we keep his Commandements , and do those things which are pleasing in his sight .

An example of the third , ( which is inversion of the words , ) is Hebr. 10.34 . which the Translators render thus ; Ye took joyfully the spoyling of your goods , Heb. 10. v. 34. knowing in your selves , that ye have , in heaven , a better and more enduring substance . That we may the better know the mis-translation and undue inversion of these words , we must understand , that the goods , whereof the Hebrews were spoyled , were either their temporal goods , whereof S. Paul saith , he robbed either them , or other Churches , taking wages of them , to do service to the Corinthians ; the spoyling of these goods , the Hebrews took with joy . Or else ,

These goods may be also spiritually understood , and that in the worst sense ; for such as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 seemingly , and to the yong professing Hebrews . appeard to be their goods , which really and truly were their evils . Such were the goods of Sodom , which Abraham would not receive or own , Gen. 14. The spoiling of these goods , by him who is Maher-Shalal Hashbaz , who in hastening the spoil , makes speed to the prey , Esay 8.3 . the taking away these seeming goods , but true evils , the Hebrews took with joy also .

The inversion of the Text , is in the following words .

Knowing in your selves that ye have in heaven a better and enduring substance . A little labour sometimes does a great deal of work . The moving of the Helm , turns the Ship quite another way . The same letters distributed and placed differently , make all the different words ; and so the same words placed in a diverse order , make extream different senses . Such different senses arise from the different placing the words of this text .

For the words are inverted and changed from the genuine order of them , which is extant in the Greek . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which I render thus ; Knowing that ye have in your selves better wealth in heaven , and that which will endure . What a difference is here ? Knowing in your selves , that ye have in heaven a better , &c.

This translation perswades men , that they shall have hereafter , in heaven , a better kinde of wealth . The true reading of these words , Knowing that you have in your selves , &c. supposes believers to have already a real possession of the better and enduring substance in themselves ; so that they take the spoiling of their outward goods with joy . The words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in heaven , are not in the Vulg. Latin , nor in some of the Greek , nor English Manuscripts . And with the Vulg. Latin agrees the French Bible , the Spanish , and Italian , the High Dutch , and one Copy of the Low Dutch. So likewise Pagnin and Vatablus , with the Tigurin Bible . Which order of words is wholly neglected by all the printed English Translations that I have yet seen : And hereby the sense of the holy Spirit is much obscured , which points at the present and real possession of the better and durable riches , which wisdom hath and brings with her to the believing soul , Prov. 8.10 . According to which , the poor are said to be rich in faith and heires of the kingdom , Jam , 2.5 . and rich towards God , Luke . 12.21 .

What is here said , that they have in themselves better wealth , a learned Critick understands to be only a right unto it hereafter : Dicuntur rem habere ad quam jus habent , loquendi genere etiam Juris-consultis usitato . But the usual manner of speech in Scripture , is not to be over-ruled by the usual speech of the Civil Lawyers . For the Scripture doth not entitle Gods people in a right to an estate in reversion only , but enstates them in a present and real possession of the heavenly goods , Prov. 24.4 . Luke 16.11 . Heb. 11.26 . For whereas the eternal life is the true riches , they who believe , have real possession of it , John 3.36 . and 5.24 . &c. and , by direct consequence , they who love the brethren , 1 John 3.14 . 1 Cor. 15.19 . if the posture of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 only , be rightly understood .

What reason can be rendred of this mis-translation ? No doubt but some there were , who rendred the words so , upon designe : Why ? namely , for the avoiding and preventing of that ( as too many esteem it ) execrable errour of inherent righteousness ; lest any man should collect from the true translation of these words , that there is any righteousness , any goodness , any vertin in the people of God but what they have a right unto , that is reserved for them in heaven , till hereafter .

Adde unto these , Prov. 16.51 . The hoary head is a Crown of glory , if it be found in the way of righteousness : That Supplement [ if ] overthrows the text . The words are Categorically true , without [ if ] the conditional Supplement : And the Wisemans speech is an exposition of them ; 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 an unspotted life is old age . In this way of righteousness , the Crown of glory is found , Wisd. 4.8 , 0.

Thus extream often they mis-translate [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] which is a Discretive , and render it by a Copulative [ and , ] as Gal. 5.17 . as I shew largely toward the end of this Book . But this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , this errour , is so frequent in the translation of the New Testament , that truly I have been weary of the observation ; because the examples are so many , whereof some will appear in the ensuing Essay , which give me too often occasion to complain .

This fault is not small , in proportion to the Particle ; but indeed very great , as Logicians know ; since the mistaking of one of these , for the other , changes the nature of the Axiom or Sentence ; and so perverts the Word of God . And may be accounted to those little things , whose substance is small , but which have great effects , James 3. That which lead them into this errour , may be the difficulty of making sense of some diversity , if left so . However , no doubt , it is better to deal faithfully and truly with the Scripture , and leave the difficulty as we finde it , then to force the text , and impose our own conjectures upon it , to make it seem sense to us . For there may be even in such words a good sense intended by the Spirit , when yet there seems an absurdity in the Letter , as hath been shewen .

Beside these , there are many 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Hebrew , Greek , and other Tongues ; many diverse , yea , some contrary significations contained under the same words , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies Mercy ; and according to some , unmercifulness , or reproach , as elsewhere , so Prov. 14.34 . whereof others doubt . In this case , Good men would wish , that what is best and most fit for the Context , might be put into it ; but what seems to the Translators for the present , to be not so proper , that it were put into the Margent . For the Scripture was-written for several Ages , several Worships ; some Legal , some Evangelical ; and consequently given to several people ; so that what seems severe , cruel , yea capital in one age , by a temporal and positive precept , is disalowable and laid aside in another . Witness Luke 9.54.55 . Wherfore else did the Jews persecute Paul ? Yea , why was it , that they who killed the Christians , should think , they did offer God an acceptable Sacrifice , John 16.1 .

This the Translators were aware of ; and accordingly they have placed some different significations in the Margent ; but those most-what the better ; because when truth is tryed by most voyces , it is commonly out-voted . And in that case , which is very often , it is rejected , and cast into the Margent , as less proper to the Context : So that they very frequently put quid pro quo ; and waive what makes against their private interpretations ; and choose that for the Context which suits best with their own interest of opinion .

I shall give one or two instances of this .

I finde often in the New Testament 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , disobedient , rendred as all one with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , unbelieving ; which with some allowance , possibly might sometime pass , were not the former word turn'd unbelieving , upon a dangerous designe . For , whereas they understand faith in Christ a perswasion and belief , and that their sins are remitted for Christs sake , that he hath done and suffered all things for them , as compleatly as if they had done and suffered all in their own persons ; such a faith leaves nothing for them to do or suffer out of obedience ; as t is evident , the Apostle understands such a faith as brings forth obedience ; and so he cals it obedience of faith , Rom. 1.5 . and 16.27 .

Such an example we meet withal , John 3.36 . He who believeth in the Son , hath the everlasting life ; but he who believeth not ; the words are , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but he who obeyeth not , Acts 14.2 . But the unbelieving Iews , the words are , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but the disobedient , &c. So Hebr. 3.18 . To whom sware he , that they should not enter into his rest , but to them who believed not ? The words are , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but to them who obeyed not . And there are many the like .

Also whereas 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 imports either actively and in the middle voice , effectual or working , Gal. 5. v. 6. as Gal. 5.6 . faith is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , operative by love ; or passively , and so signifies wrought ; this later signification must be voted into the Margent ; lest it should tell us , that the man , by conformity unto Christs sufferings , should have any hand in working out his own salvation ; as S. Paul implyes , he hath , 2 Cor. 1.5 , 6. As the sufferings of Christ abound in us , so our consolation also aboundeth by Christ : And whether we be afflicted , it is for your consolation , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Which salvation is effectual in the enduring the same sufferings which we also suffer . How to make good this translation , or indeed , to make sense of it , that salvation is effectual by enduring of the same sufferings which we also suffer , I confess ingenuously I know not ; but I commend it to better judgements , since to be effectual , qualifies the efficient , which here are the sufferings of Christ ; so that salvavation the effect , of them cannot be effectual . Yet must the true translation [ wrought ] be dishonoured into the Margent , because it made not for their purpose .

I shall name but one instance more of this kinde , Rom. 6.17 . which they turn , Ye have obeyed that form of doctrine which was delivered unto you . The Greek words are , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The translation of these words , is evidently contrary to the Greek Text ; as it is clear by their own marginal acknowledgement . For the Greek words are thus rendred in the Margent , whereto ye were delivered : and as contrary to the scope and drift of the Apostle in those words . For was that form of doctrine delivered unto them , that they might mold and fashion it according to their own conceiving ? as our Translators too often have done ; or were the Romans and we all delivered unto that form of doctrine , that we might be molded and fashioned and made conformable thereunto ? as the Apostle here expresly teacheth .

Wherefore having observed many such mis-translations byassing the holy Text , and making it to serve the Translators Mistress , their Diana , their ruling opinions ; ( as , to the same end , the last Low Dutch translation , how ever cryed up , it very much wrests the holy Scripture , upon examination , as judicious and pious men affirm . ) I thought it therefore a business well worthy my pains and best skill , and more time then I am likely to have in this world , to endeavour to the utmost , the vindicating of the holy Scripture from false translation , and mis-interpretation ; whether grounded thereupon , or upon true translations ; and conforming it unto the Original tongues wherein it was first dictated by the holy Spirit of God ; and spoken and written by the Penmen of the same Spirit . A work , I freely and ingenuously acknowledge , very much above my ability ; and such as requires the labours of the most Pious and Learned men ; howbeit , I was long pressed in my spirit , nor indeed could I have rest , until I had atempted something herein , whereby I might give occasion to men who are every way more able , and such as have much more leisure then my self , both to amend what I have assayed to do , and to finish the work . Whereunto I doubt not but they will be induced , if they shall consider the necessity of an exact and perfect translation of the holy Bible . It is true , that the holy Scriptures , in the first times of the Christian Church , were not communicated unto all men all at once . For the Primitive Fathers wisely considered how extreamly perillous it might be to expose the whole Scripture unto ignorant mens use and judgement , or indeed , abuse rather , and want of judgement : Surely more dangerous and pernitious it might prove unto their souls , then to leave a whole Apothecaries Shop open to a diseased person , who might as well choose and take deadly poyson to his destruction , as a Soveraigne Medicine to the recovery of his health . And therefore they imparted unto the young believers , only some part or other of it , according as every one had need , and was able to hear ; grounding this their practise on our Lords , John 16.12 , 13. and his Apostles , 1 Cor. 3.1 , 2 , 3. whence it was , that they who were weak and not well rooted and grounded in the faith , for fear of death , delivered up those books they had , to the Persecutors ; and thereupon they were called Libellorum traditores , Betrayers of those little books of Scripture , which were imparted to them .

Had the souls of men bin so carefully watched over by their Governours , and such portions of Scripture wisely and fatherly dispensed unto them , as might , with such holy reservedness , have met with mens proficiency , surely such prodigious Monsters had not been counterfeited out of the Word of God , by the Spirit of opinion , as in these later dayes we have seen , and lament to see : Africa semper aliquid apportat novi ; some hideous shape or other daily is brought forth ; and every one fathered on the Scripture .

What remedy remains for so great evils , God alone knowes , and will in his time provide . But since now all the holy Scripture is made publick unto every Nation , and every person in his mother-tongue , without doubt a true and impartial translation will do less hurt , and be more beneficial to mankind , then one wrested and partial , which speaks the language , and gives authority to one Sect or other , as our last doth .

Yet is not all the blame to be laid upon the Translators , but part of it to be shared with them also who set them a work ; who by reason of State , limited them , ( as some of them have much complained ) lest they might be thought , not to set forth a new Translation , but rather a new Bible .

Yea , part of the blame ought to be laid on them , who undo that , which they had well done . For whereas many mis-translated words and phrases , by plurality of voices , were carried into the Context , and the better Translation most-what , was cast into the Margent , those marginal notes have been left out , together with the Apocrypha , to make the Bible portable , and fit for the Pocket . Yea , such is the ignorance and boldness of some , that they have left out of their Impressions , the Apochryphal Scriptures ; whereby they have gotten this whereof to glory ; that they have done That which no wise or honest man hath ever done before them , ( so far , as I have yet known , ) or , I hope , will adventure to do after them .

Nor ought this mine endeavour to be misconstrued , and thought presumption ; since I humbly thank the Searcher of my heart , I can truly say , what I have done , I have done it before the face of the Lord , 2 Sam. 6. v. 21. in the integrity of my heart . And herein I follow the Translators themselves , who profess , that they assayed to make that Translation before them , better , which they thought to be good : which is their own reasoning in their Preface to the Reader . And though I think our last Translation good , yea , far better then that new one of the Low Dutch so highly extolled , yet I doubt not but Ours may be made much better then it is .

Nor have I herein sought glory of men , as he the same God best knowes , who alone searcheth and knoweth all our hearts .

But indeed of whom should I expect it ? The unlearned , or the most of them are already Catechized & principled in such doctrine , as is inferred from a mis-translation . Many of the Learned , I shall finde zealous for what they have learned , and for the honour of their Authors , of whom they have learned .

Besides , the work it self is plain , and not baited with strong lines , whereby to take the rude multitude , who most greedily devour the frothy discourses of empty Verbalists , and judge all things they read , good and true , without difference , if they be well larded and season'd with handsome words , and elegant phrases : which yet being judiciously analysed and resolved into their Arguments , like gay Butterflyes pressed and broken , they soon vanish into smoak .

But as for this piece , it comes forth as a plain Matron , in an honest , though an homely dress . Much adorning , however fashionable , ( though I have been much blamed for not preaching in the fashion , yet ) is not without some suspicion of lightness . I have ever affected perspicuity , as the best elegancy . For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or clearness of expression , is one of the best flowers of Oratory ; and too many Rhetorical colours , keep out the light ; and excess of embroydery obscures the ground of truth .

Nor indeed can any , who know my weekly imployments , look for any other then plain work from me ; but that such as the Women call Plain-work , which is lasting , necessary , and handsom enough , and will , I believe , in time , work out all vain and superfluous curiosities .

Let the truth of God appear in its native lustre and beauty : And let all Philology and all humane learning be as a dark ground and foyl to set it off : or like an ill-favoured Waiting woman who improves the beauty of her fair Lady . Such must the captive Maid be , as S. Hierom compares her ; Deut. 21. v. 12. who must have her head shaven , & her nayles made to grow , ( which is the readier way to make nayles , according to the Hebrew , then to pare them ; as our Translators turn that phrase beside its scope ; ) and all means used to make her ugly and deformed , 1 Cor. 11.6 . that the divine truth alone may be fair and beautiful in our sight .

As for those men , who now for many years , have rendred me odious unto such as know me not ; and have endeavoured to smother me , like a Rat behinde the Hangings , traducing me , as a man of an erroneous judgement ; a dangerous man ; one who turns the Scriptures into Allegories , &c. I heartily pray to the Lord for them , that he will incline their minds unto a right judgement ; and that they may be truly such , as they pretend and give forth themselves to be , Orthodox .

But meantime , what means or way have I left me now in mine old age to approve my self to be of a right judgement , beside this Soricina naenia , this free discovery of my self unto those who otherwise know me not ? that all men , and especially the godly learned may hereby judge , what my errours are ; and whether I am so dangerous a man to any but to the Devils kingdom ; which , I confess , I endeavour to discover , & by the spiritual armory mighty through God , utterly to destroy , in my self and others . Let them also judge , whether Moses and the Prophets , Christ and his Apostles , and the Fathers of the Church have not allegorized the Scriptures . Yea , whether it ought to be imputed as a fault unto the children , that they do Patrizare , imitate the fathers ; and whether that , which was ascribed as an ornament of praise unto them , should be laid as a reproachful blemish , yea , and a crime upon their followers . And where the Apostle having allegorized many things in the Law , and saying [ of which things I cannot now speak particularly , ] whether by this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or preterition , he doth not forcibly infer , that afterward himself or others might particularly speak of them as Allegories , Hebr. 9.5 .

Howbeit I well know , I shall have many mouthes open against me ; yet my comfort is , the testimony of my conscience , that herein I serve God and my generation . Nor do I doubt but some there are , who will approve of my labours herein ; yea , and many more , when the Day-star is risen , ( whose light now dawns apace ) will experimentally finde the truth of these things .

Meantime I beseech those , who , in some things delivered in this work , are of a contrary judgement unto me , that , however I may be despicable in their eyes , yet , that they will not rashly and hastily condemn or slight what is presented unto their view ; but well weigh in the balance of the Sanctuary , what is here offered unto their serious consideration , and that they would remember , they are not infallible ; but that is possible , they may be deceived , as much as other men .

But be the Work , and their opinion of it , what it will be ; it must now stand or fall among men , according to the Readers opinion of it ; Judicio Lectoris habent sua fata Libelli . It is now at length come forth , but with great disadvantage , by reason of long expectation .

Howbeit , so long delay is excusable in equity , if these things be considered : the length of the work ; part of two sharp Winters , which hindred the Press long time together ; Intervention of other important and instant business at the Press ; my necessary absence and sickness ( Causa sontica ) disabling me from furnishing the Press some time with Copie ; which truly ( except three or four Sermons ) then began to be , when it began to be printed ; and like an hasty birth , was conceived , and born , written and printed almost together . Consideration also may bee had of my manifold avocations incident in the interim unto my place and calling .

Concerning the whole matter , thus much I seriously profess , that what is true and good in it , I own the good God , and God of truth for the Donor of it ; who , I am well assured , hath been powerfully present with me in it : Howbeit , in regard of humane weakness , no man shall have a meaner opinion of it then I my self have . However , so some good may be done toward the undeceiving , enlightning , informing , and edifying of those who fear God ; I value nor work it self , nor pains , nor credit , nor time spent in it .

Before I conclude this Preface , I must give the godly-learned Reader a more particular account of my Method , and way of proceeding in this Work .

When I was entring upon this Essay , I intended only an endeavour to make a Miscellaneous discovery of such 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and oversights in the Translation , as were more gross and notorious ; and so to have observed either no Method at all , or that next to none , — ruere in medias res ; to take them as I found them . But I corrected that intention , by consideration , how necessary a certain method is in all things : And that the Order wherein the Books of the Holy Scriptures are placed , must needs be the very best , and most satisfactory to all : wherefore I resolved upon that , and to take what mis-translations I should finde in reading of the Scriptures .

Howbeit foreseeing that the work , by that means , would be very long , should I take notice of all oversights , amend them , and explain them at large . And on the contrary , that should I only rectifie such obliquity , without explication , it would be very short , and so obscure ; I thought , that the Skeleton of meer Criticisms ( though they be more profitable then some men conceive , yet ) would be useful to the Learned only .

But since I ought to serve my generation , and to condescend unto the capacity of the meanest understanding , I have clothed that Skeleton of Criticisms with such moral Explications and Applications , as I thought needful to the use of edifying ; if it so may please God , that the Spirit may enter , and the dead and dry bones may live .

I have endeavoured to follow the Clue of the Original Tongues , as Pagnin , and more exactly Arias Montanus have done . And although some learned & good men have somewhat condemned the later , as if he were too curious , and have affirmed , that he hath , in some places , made the Scripture scarce to speak sense ; I confess , the Idioms of every Language , and so of the Hebrew tongue , are such , that they must seem harsh , if expressed in another Language . Yet I leave it to the due consideration of godly learned men , whether less violence will not be done to the holy Text , by rendring it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and expresly , though in a phrase more harsh to our English ears ; then to impose our own sense upon it , though in a phrase and manner of speech to us more familiar and better known . For albeit the expression be uncouth and strange , it will be the Preachers duty , business , and comfort , to explain it unto the people , together with the spiritual meaning of it : How else can he be said to teach them ? For many of the people are , ( at least in their own opinion , ) so skilful in the Letter of the Scripture , that they disdain to be further taught : So that one said , ( I say not how wisely ) that he would not go cross the way , to hear what he knew not already . Is it said in vain , They shall seek the Law at the mouth of the Priest ? Malach. 2.7 . Therefore it is said of the Levites ; That they read in the Book of the Law of God , and gave the sense , Nehem. 8.8 . Whence it appears , that the Letter of the Scriptures , and much more the spiritual meaning of it , was obscure even to the Jews themselves , especially after they bad been in Babylon . And may we not think , that the Letter of the Scripture must be yet obscure to the Christian Church , which , in S. Peters dayes , was in Babylon ? 1 Pet. 5.13 . And is it yet come out of Babylon ?

When now I had sometime proceeded according to this method , and digested the more material mistakes of the Translation , into Arguments of plain weekly Sermons , ( both because I wanted other time properly to be bestowed upon that Subject , as also that the Amendment of the Translation , might appear not Arbitrary , but necessary ) and had applyed the several ●ff●yps unto life und manners : Although I had for brevity sake , wittingly passed by many oversights in the Translation , especially in the three first Books of Moses , and had scattered enough for any man to glean after me , yet I perceived , the Work swelled beyond my first intention : And therefore considering , that the further wo proceed in survey of the Scripture , the Translation is the more faulty , as the Hagiographa more then the Historical Scripture , and the Prophets more then the Hagiographa , and the Apocrypha most of all ; and generally the New more then the Old Testament . Considering also , that the Work would be very long , if I should proceed thorowout the whole Scripture according to the same large measure of Application . Lastly , perceiving the infirmities of old age already upon me ; and that Ars longa , vita brevis , the business is long , and life but short ; I thought meet in mine Essayes , to take notice of the mis-translation of other Scriptures as well as these of the Pentateuch observed in this Volume . And therefore although at first I put all Scriptures quoted promiscuously either in the Margent , as in the beginning ; or , ( because that was more troublesome to the Compositer ) in the Context ; afterward I placed all such Scriptures cited in the Margent , against the translation of which , I conceived , there lay any just exception .

For the discovery of these mis-translations I have used the help of diverse of my friends , especially Dr. Thomas Drayton , Mr. William Parker , and Mr. Richard Hunt : who , beside that , hath also taken great pains in making a Table of the Sermons contained in this Book ; also an Index of such Scriptures as either purposely , or occasionally are opened in it ; and also hath made a Catalogue of the more notable Errata in the whole Volume : a labour much below his worth and ability .

The Lord , in mercy , be pleased to give his blessing unto these my weak Essayes and endeavours , that they may tend , as they are intended , unto his honour and glory , in the illustration of his serviceable Word , and the edifying of his people in their holy fear , faith , and love !

He be pleased to stir up many far more able then I am , so thorowly to furbish and sharpen the two-edged Sword of his Spirit , the Word of God , that it may cut down the known sin and the false righteousness , the outward and inward iniquity ; that I and these my labours may be as nothing , in comparison of such instruments as the Lord may raise up ; that the testimony of Jesus may be cleared , and may witness of him ; that all the people may be gathered unto Shilo , Gen. 49.10 . 2 Thess. 2.1 . and may give testimony unto the truth in Jesus , even the putting off the old man , and putting on the new , Ephes. 4.21 , 22. That all may be so reconciled unto God by the death of his Son , and saved by his life . That all may hear the voice of the Father , and see his shape , Phil. 2.6 . and may have his Word abiding in them , and receive the Son whom he hath sent ; and may come unto him , that they may have life , John 5. That the Son of God may obtain the end of his coming ; who is therefore come that men may have life , and have it more abundantly , John 10.10 . in Faith , Prowess , Experimental knowledge , Temperance , Patience , Godliness , Brotherly love , and Common love ; whereby an entrance may be administred unto us abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ . So great grace , the God of all grace vouchsafe unto us all , through the same Jesus Christ our Lord ! Amen!

GEN. 1 , 2. And the Spirit of God moved upon the face of the Waters .

EVery Scribe taught into the Kingdom of Heaven , is like unto a Man an housholder , who bringeth forth out of his Treasure things New and Old , Matth. 13.52 . The Old is the Figure ; the New is the Spirit , saith S. Basil . And the Lord Jesus maketh the Ministers of the New Testament able Ministers , not of the Letter , but of the Spirit . Now should any Man purchase a Field yielding a plentiful Crop , and well worth his money , yet if he who sold him that Field , should , beyond his bargain and what he looked for , discover unto him a rich Mine and a Treasure hidden in that Field , surely he should do the purchaser no wrong . Nor have the pious Ancients , Jews , and Christians , Greek and Latin Fathers who delivered the holy Scriptures unto us , done us any injury when , beside the literal sense , which onely some look after , they shew us a spiritual meaning also ; especially of the Penteteuch or Five Books of Moses , which Juvenal calls an hidden Book ;

Tradidit arcano quodcunque Volumine Moses .

And of that hidden Volume , the Book of Genesis . Yea , and of that Book , the three first Chapters , which , as all agree , contain many mysteries ; which therefore were inhibited unto Novices .

Nor is it every mans businesse to search after this Mine . Ungodly men , who turn not from their iniquities , shall never understand Gods truth , Dan. 9.13 . and 12.10 . the same Prophet denounceth their doom , None of the wicked shall understand . Who then ? it follows , But the wise shall understand , that is , the godly wise ; the beginning of whose wisdom is the fear of God . For God giveth to a man that is good in his sight , wisdom and knowledge , and joy , Eccles. 2.26 . And our Lord Jesus John 7.17 . promiseth , That If any man will do the Lords will , he shall know of the Doctrine , that is , if any man have a will ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) to do the Law of God , which is the will of God the Father , Psal. 40.8 . he shall know of the Sons Doctrine , which is the Gospel . But let us come to the words propounded ,

And the Spirit of God moved upon the face of the waters . Gen. 1. Ver. 2. ]

In this Chapter the holy and blessed Trinity meets for the Creation of the Macrocosm or greater World . And the Microcosm or lesser World , the compendium and breviat of the greater , Verse 26 , 27.

As concerning the Macrocosm or greater World , the Thargum of Jerusalem turns 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the beginning ver. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is , In Wisdom ; which indeed is no other then what David Psal. 104. having paraphrased on the works of God in the Creation , Verse 24. he saith , In wisdom hast thou made them all : and the like , Psal. 136.5 , 6. To which may be added other like Scriptures . This Wisdom is the Son of God ; and therefore the Interlineary Gloss interprets , In Principio , in the beginning , in Filio s●o , In his Son , by whom all things were made , John 1.3 . Which also the Apostle ascribes unto the Son , Col. 1.16 . who , saith he , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Beginning . So Revel. 1.8 . He is called the Beginning ; and 3.24 . the Beginning of the creation of God .

Heaven and Earth , the Interlineary Gloss expounds Spiritual Mon who meditate on heavenly things ; and Carnal Men , who have not yet put off the earthly Man . Alcuin briefly explaines the first Verse thus . In the beginning , ] The Son ; who being made Man , it appeared who were heavenly , who earthly , so he . And therefore it presently followes ; The Earth was without form and void . Which very words Jer. 4.22 , 23. applies to the foolish people and sottish children who have no understanding , until they receive the form of Doctrine . So Gloss . Ordin .

The Spirit of God moved . ] The Hebrew word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies the motion of a Bird while she hatcheth Eggs , or moveth her self over her young ones . We finde the same word so used Deat . 32.11 . which the Vulgar Latin hath Supervolitans flying over : Arias Montanus turns Motitabit , She will move her self often ; and our Translators render well , She fluttereth . And why the same word may not be here used , I know not . The Spirit of God is here said to flutter on the waters , that is , mystically , saith the Ordinary Gloss , noting hearts which have lost the rest of the minde . In regard of the quickning power and tender love of God to his New Creatures , he takes on him the affections and acts of Birds , which are most loving to their young ones . Thus in the place before named , Deut. 32.11 . God the Father is compared to an Eagle , and to Birds flying , Esay 31.5 . The Son to an Hen , 2 Esdr. 1.30 . I gathered you together as an Hen gathereth her Chickens under her winge . Which the Son applies to himself , Matth. 23.37 . And the Spirit of God appeared like a Dove , Mat. 3.16 . So that the Holy and Blessed Trinity is ingaged in the work of the outward and inward creation .

That this Translation may yet appear the more fit , we may take notice that some of the best Philosophers have compared the Fire and Air , to the Shell and White , the Water and Earth to the yolk of an Egge ; upon which the Spirit of God here is said to sit and move it self . The LXX hath here 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : which Tertullian turns Supervectabatur , was carried over the waters . The Chaldee Paraphrast here useth the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies to breathe , as proper to the Spirit , which the Arabick follows . But I adhere to the translation which I have already given . For the Syriack Interpreter hath a word like that in the Hebrew , which signifies the act of a Bird sitting upon Eggs and hatching young ones . Nobilius turns the Syriack word , Fovebat aquas ; the Spirit of God nourished the waters . Martin Luther useth the word Schwebet , as also Piscator , which in his Latin Scholia he turns Incubabat , the Spirit sat upon the waters as a Bird on Eggs , cherisheth them and quickens them , that young ones may be hatcht and brought forth out of them .

Let the waters bring forth abundantly the moving creature that hath life ] which we may better turn word for word , Gen. 1. Ver. 20. the living soul . So the French , Spanish , and Italian Bibles have the words . And the Tigurin translation and Pagnin . The like we may say of Verse 21. and 24. where our Translators have , every living creature , the translations now named have according to the Hebrew , Every living soul . Thus that manner of speech may be made familiar , which otherwise is uncouth , 1 Cor. 15.45 . The first man Adam was made a living soul .

Cattle and creeping thing , and beast of the earth . ] I rather render the last word , wild beast of the earth . Gen. 1. Ver. 24. For although 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifie both the tame and wilde beast , as the English word Beast may do , when it is alone , as 1 Sam. 17.46 . Yet when 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is added , as here it is , this signifies tame , that wilde . So Genesis 8.1 . Levit. 26.22 . and in many other places .

GEN. 2.2 . On the seventh day God ended his work .

IF thus we read the words , it will follow , Chap. 2. Verse 2. that God wrought also upon the seventh day ; for to finish a work is to work . And if God finished his work on the seventh day , then he did not rest the whole seventh day : and so it should be said , that God rested a part of the seventh day . For the avoiding of this objection the LXX plainly corrupted the Text , and instead of the seventh day , put the sixth , and read the words thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God finished his works on the sixth day . This seems to have been their constant reading : For Hierom so read it in his time ; and it is so and no otherwise extant at this day . According to the Letter , this Knot may be loosed , by saying , that the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 used Genesis 2.2 . which we render , ended , Perfecit , in the Preter tense , may be as well turn'd into the Preterpluperfect tense , Perfecerat , He had ended ; because there is but one Preter tense in the Hebrew , which is put for all the parts of time past .

Howbeit Gods resting after the Creation , is not literally only to be understood , but also spiritually . God rested in his Son , through whom he made all things . And so we may read the words as now we do , in our last Translation without that critical distinction of Tenses . God finished his work on the seventh day ; that is , on and in his Son by whom he made the Worlds . He is the true Sabbath . Gods well-beloved Son , in whom he is well pleased , Matth. 3.17 . and 17.5 . of whom the Father saith , Esay 42.1 . Behold my servant whom I uphold , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , innitor ei , I will rest upon him ( so Vatablus turnes those words ) mine elect in whom my soul delighteth . So S. August . Sabbato enim significatur spiritualis requies : For by the Sabbath is signified the spiritual rest-whither men are called by the Lord himself , saying , Come unto me all ye who labour and are heavy laden , and I will give you rest , Matth. 11.28 . As for Gods cessation or privative Rest after the Creation , our Lord Jesus denies it : For when he had commanded an impotent man , who had been sick thirty eight years , to carry his bed on the Sabbath-day , John 5.5 . — 16. He saith to the Jewes Verse 17. My Father worketh hitherto , and I work , viz. works of righteousnesse , which he hath alwayes wrought without beginning , and shall alwayes work without end . He rested on the Sabbath from making new kindes of creatures : But he ceaseth not from his preservation , government and ordering of those creatures , which he hath made . The Carpenter leaves the House , and the Shipwright the vessel , which he hath built ; and it is all one to him , whether it sink or swim . But the great 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Plato cals the wise Master-builder , He having made the World , leaves it not , but governs it . Yea , he works hitherto , even on the seventh day , even on the Sabbath-day . Ideò dicitur Deus requievisse , quia jam creaturam nullam condebat . God is said to have rested because now he made no creature , saith S. Aug. that he may admonish us , that we shall rest after our labours ; and that we should not hope for any rest unlesse we return to the similitude wherein we were made . For so God rested after he had made man after his image and similitude . Thus also S. Hierome , in Hebraeo , Habetur die Septima , &c. In the Hebrew its said , God finished his work on the seventh day . Wherefore , saith he , we shall straiten the Jews , who glory of the Sabbaths rest ; because even then in the beginning the Sabbath was dissolved while God works on the Sabbath ; therein finishing all his works .

An help meet for him . ] The Marginal reading is , as before him , Gen. 2. Ver. 18. which answers to the Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and again , Verse 20. This I prefer before that in the context ; both because it answers exactly to the Original ; and because the Woman the Church , whereof the Woman here to be made , was a type , is said to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , before him , that is , before Christ , Ephes. 1.4 . For as Adam was a figure of him that was to come , Rom. 5.14 . so was Eve a type of the Church ; and therefore called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 because she was the Mother 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of all the living .

Of every Tree in the Garden thou mayest freely eat . Gen. 2. Ver. 16. ] Doubtlesse the better translation is in the Margent , as it is evident from the words immediately before : The Lord God commanded the Man , saying , Of every Tree in the Garden eating thou shalt eat . The words are a command , not a permission , as the context speaks them . Thus also the French Bible , the Spanish and Italian , as also Luthers translation and the Low Dutch. Yea , all our Old English translations . That which , I beleeve , moved the Translators to cast the true version into the Margent , and make the words a permission , not a command , was their humane consideration of a seeming impossibility , that the Man should eat of all the Trees in the Garden . They seem not to have remembred , that in Parables and Allegories many things are improper in the figure , which yet are made good and proper in the truth and thing figured and signified . To eat of a Tree , is not proper , but of the fruit of it : Howbeit to eat , partake of , and enjoy Christ who is the Tree of Life , yea , the Life it self , its proper . Yea , where it is said , Revel. 2.7 . To him that overcometh , I will give to eat , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , word for word , of the wood of Life . Or , if it signifie a Tree , rather a dry Tree then a green : which is not an Hebraism , but an Hellenism . For whereas the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies wood and a tree , hence the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 often signifies a tree . But neither tree nor wood of the tree , is properly food . How then shall we eat of either ? We may partake of that which is signified by both , viz. the Crosse , patience and sufferings of Jesus Christ , who is the tree of life . That 's the wood that makes the bitter waters sweet , Exod. 15. And Blessed is the wood , by which righteousnesse cometh , Wisd. 14.7 .

Surely the true trees of the Garden , whereof the Man is commanded to eat , and that of all of them , are the Plants of our heavenly Fathers planting , every grace , every vertue , all the fruits of the Spirit , Gal. 5.22 . Love , Joy , Peace , Long-suffering , Gentlenesse , Goodnesse , Faith , Meeknesse , Temperance . Unto these Nine , the Vulg. Latin addes three other , Modesty , Continency and Chastity , twelve in all ; and so many we read of Revel. 22.1 , 2. A river of living water or water of life , flowing from the throne of God , and the Lamb ; that is , the holy Spirit proceeding from the Father and the Son , according to John 7.37 . Out of his belly ( the heart of the believer in Christ ) shall flow rivers of living waters ; this he spake of the Spirit . It followes , that in the midst of the street , and of either side of the river , was there the tree of life , which bare twelve manner of fruits , &c.

These fruits must be exceeding plenteous , there must be Gods plenty of them . And so there is ; For as the Father hath life in himself , so he hath given to the Son to have life in himself , John 5.26 . from whom flowes righteousness as a mighty stream , Amos 5.24 . to water the Paradise of God . And peace like a river , Esay 66.12 . And joy unspeakable , 1 Pet. 1.8 . For the end to which the fruits of the tree of life serve unto , require abundance of fruit , so much as may satisfie all Nations . For Christ is the desire of all Nations , Hag. 2.7 . And when that desire comes , it is a tree of life , Prov. 13.12 . Which gives life to the world , John 6.33 . And that in more abundance , John 10.10 .

And as the fruit must be plenteous , so must the leaves , the outward profession and practise : They are to heal the Nations , Revel. 22.2 . to heal the diseased . So the Sun is not only the cause of life , but of medicin also . Therefore the Poets made Apollo the Sun , the Author of both . Which is true of the Sun of Righteousnesse in both respects , Mal. 4.2 . For unto those who fear the Lords Name , the Sun of Righteousnesse shall arise with healing in his wings . The same tree of life affords both , Revel. 22.2 .

Hitherto we have heard the Lords first precept , which is affirmative . The second followes , which is negative ; But of the tree of the knowledge of good and evill , thou shalt not eat of it .

Through the subtilty of the Serpent , the woman given for an help to the man , fell a lusting after her own will , to be somewhat her self , by that desire she had to eat of the tree of knowledge of good and evil . And hereby she desired in a way contrary to Gods command , to be like unto God , to see and know all what God sees and knowes . And of this forbidden fruit she her self did eat , and gave her husband also to eat of it . And so fell away from the light and life and wisdom and will of God to her own vain opinion , earthly wisdom and will of the flesh . This is that we call the fall of man , whereby the life is mingled with the death , good with evil , light with darknesse , truth with errour . This is the Mother sin and Nurse of all other . Hence it is that man was driven out of the light of life , out of the Paradise of God , and hath lost the power to eat of the tree of life . It must be given him anew .

Do we consider all this only as a most antient History , and look at it as done only so many Ages since ? Or may we not finde the same acted over and over many ten thousand times since in all after generations , and even in our own selves ? I might name many Scriptures : I shall note but one , which , I beseech you , read and consider well of it , 1 Cor. 11.2 . And let us observe the direfull effects of our fall , and what an evill and bitter thing it is that we have departed from our God , and feed not upon the trees of His Paradise , but upon such Plants as are not of our Heavenly Fathers planting . For whose plants are envy , division , contention , strife and discord , which grow up ranck among us , as they say , The Serpents teeth did-seges clypeata ? Whose plant is pride , the beginning of sin , as the wisman calls it ? Whose is coveteousness the root of all evill ? Whose is wrath and revenge and other roots of bitterness ? Whose plants are lasciviousness , luxury , gluttony , surfeting and drunkeness , and other such like Pot-herbs ? Whence grow the briars and thorns , the heathenish cares , the curses of the earth ? These , all these are sown and planted and grown up thick in us . Are these of Gods planting ? O no ; The envious man hath done this . All this wickedness is grown up as a tree , Job 24.20 . Of which the fallen man eates freely , & contrary to the Command of God .

The rib which the Lord God had taken from the man , Gen. 2.22 . made He a woman , ] What they turn made , is in the Hebrew built , as in the margin . Which I prefer the rather because it answers to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to edify or build , which is very often applyed to the Church , as the Truth of this type . Act. 9.31 . & 15.16 . and 20.32 . 1 Cor. 14.4 .

This is now bone of my bones , and flesh of my flesh , ] Word for word , This for this once is bone out of my bones , Gen. 2. Ver. 23. and flesh our of my flesh . And so it answers to the LXX , and to the Apostle , Ephes. 5.30 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : and the words following prove this translation , Because she was taken out of man , implying that the Church is taken out of Christ : which S. Paul calls a great mystery , Ephes. 5.32 .

For so we receive from Christ a suffering flesh , 1 Pet. 4.1 . as he promises to us an heart of flesh Ezech. 36.26 . a soft heart and sit to receive impressions from the Spirit of God ; as Josiahs heart was tender 2 Kings 22.19 . We receive also bone from his bones . The word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and signifies strength as well as a bone , Job 21.23 . and elsewhere . And hereby we are enabled to act and do according to divine impressions made in our tender and fleshy heart . And hereby we become strong in the Lord and in the power of his might Ephes. 6.10 . and able to do all things through Christ , who thus inwardly enableth us Phil. 4.13 .

SERMON I. SERM. I. The Law and Gospel preached from the begining .

GEN. 3.15 .

ANd I will put enmity between thee and the woman , Gen. 3. Ver. 15. and between thy seed and her seed , &c. The obscurity of the Scripture proceeds much what either from mistakes of Translation , or else from false Glosses and mis-interpretations .

The words I have propounded now for my Text , may prove an instance of them both .

For whereas in reading of the Old Testament , Moses hath a vail upon his face , 2 Cor. 3. v. 13. And not as Moses which put a Vail over his face , that the children of Israel could not stedfastly look to the end of that which is abolished . In reading the three first Chapters of Genesis , Moses is double vailed : And therefore those three with the book of Canticles and some other Scriptures were by the wise men of the Jews prohibited to be read by Novices , lest they might make ill constructions of them , as I shewed before in part .

This was needful to be premised , because the Text propounded is a part of the third Chapter , and hath in it more difficulty then appears at the first reading of the words . And therefore whereas the Apostle saith concerning the Jews , 2 Cor. 3.15 . that When Moses is read , the vail is upon their hearts ; but that vail is done away in Christ ; The Lord be pleased to turne all our hearts unto himselfe , that that vail may be done away .

Moses having described the fall from verse the first to the seventh he brings in God the Judge examining the fact and making inquiry into the causes of it , searching out this sin ( not unknown to himselfe before ) from Adam to Eve , and from Eve to the principall malefactor the Serpent .

Wherein we may note how the Lord Parts laesa yea Laesa Majestas the highest majestie the party offended , how wisely , Obs. 1. justly , mercifully he proceeds in this and the two following sentences .

Yea hence we may take notice , Obs. 2. that although the Lord permits sin for the tryall of his creatures and the manifestation of their weaknes and inconstancy in the good , wherein they are not unmoveable , like himself ; yet he will certainly call the offenders to an account afterwards .

Whence also we learn , that he is greater then the Devill and all that sin against him ; Obs. 3. both in knowledge to finde out , and in power to punish all wickedness .

Herein the Judge of all the world gives a pattern to the Magistrates his Vice-gerents ; Obs. 4. Proverbs Chap. 25.2 . It is the glory of God to conceale a thing : but the honour of Kings is to search out a matter .

Yea herein he gives us an example of judging our selves , Obs. 5. Lament. 3.39 , 40. Wherefore doth a living man complain , a man for the punishment of his sinnes ? Let us search and try our wayes and turne againe to the Lord .

The sentence denounced against the Serpent is either more proper to himself , as vers. 14. because thou hast done this , thou art cursed above all cattell and above every beast of the field , upon thy belly shalt thou go and dust shalt thou cat all the dayes of thy life ; or with reference to man kind as vers. 15. which is my Text. From which I shall not now longer detaine your thoughts , foreseeing an occasion that I may have to open the former part of this sentence . Come we therfore more precisely to the words of my text . Here is a fuid between two great families , and the effect of that fuid .

The fuid is between the Serpent and the woman ; which is Gods own doing : he saith , I will put enmity between thee and the woman .

This is a lasting fuid , which ends not with the parties between whom it is first put , but is continued unto the posterities . I will put enmitie between thee and the woman and between thy seed and ket seed .

This fuid is not smothered as enmity may long be , but this fuid breakes out into open and irreconcileable hostility to the wounding , bruising , breaking one the other ; all which will appeare in the handling of these Axioms .

1. The Lord saith , he will put enmity between the serpent and the woman , 2. That he will put enmity between the seed of the Serpent and the seed of the woman . 3. That the seed of the woman shall breake the Serpents head . 4. That the Serpent shall bruise his heel .

The Lord saith , he will put enmity between the Serpent and the woman . Wherein we must inquire , what the Serpent is . Secondly what is the woman . Thirdly what is the enmity which the Lord saith , he will put between the Serpent and the woman . The word we turn the Serpent is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which properly signifies a Searcher . He is named diverse times in this Chapter , as vers. 1.2.4.13.14 . but never without his note of emphasis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that Serpent , implying that he is the same and no other than which long after is called the Old Serpent , &c. Revel. 12.9 . and the great Dragon was cast out that Old Serpent called the Divill and Satan which deceived the whole world . What the Serpent here is , I hope we have found .

But 2. what is the woman ? 1. what is she not ? surely not Eve alone : for then Adam should not here be included , but left out . No nor can it be understood of woman-kinde alone ; for then that sex alone should hate the Serpent , and not men also . Nor is it to be understood of the B. Virgin Mary alone : for then this promise should stand at too great a distance from the first mercy here intended to the whole race of the fallen man ; and should be pent up in too narrow a scantling , yea this great inconveniencie would follow , that the Serpent should reign from Adam to Moses , yea from Moses to Christ in the flesh , without opposition , or at least without subduing and overcoming . 2. what then is the woman ?

Surely as the Serpent is not literally here to be understood but Mystically also , as I have shown ; so is this woman some mysticall thing in both our first parents , and in all fallen men and women , or those that might or may fall . This woman is something that is taken out of the spirit of man , and is made an help unto him . And it is no other than his mind , understanding , thoughts and memory , through which he may stand or fall , Rom. 1.20.21 . For the invisible things of him from the creation of the world are clearly seen , &c. They knew the eternal power and God-head which required of them a sutable glorifying of God , but they became Vain in their imaginations and their foolish heart was darkned ; Ephes. 4.17.18 . The Gentiles walked in the Vanitie of their mind and had their understanding darkned and so became alinated from the life of God . By those the Gentiles fell , and by the same the Jewes fell also . Jer. 7.23 , 24. They walked in the counsell and imagination of their own heart . Thus yee read the minds or thoughts compared to Eve : 2 Corin. Chap. 11.3 I feare least by any meanes as the Serpent beguiled Eve through his sublilty so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 your mindes or thoughts rather should be corrupted from the simplicity that is in Christ . The fathers as S. Austin , Gregory and others here understand an inward and mysticall woman .

The enmity is put between the Serpent and the woman , and between their seeds : and therefore I shall here speak generally of it in this first point , and more particularly in the second . Here then we may understand generally by enmity some what that dissoders , and raveles that amity and friendship which was knit and contracted between the woman and the Serpent by reason of the fall . How be it we are not here to understand , that God puts any enmity reciprocally between both the woman and the Serpent . For surely he puts no enmity at all into the Serpent or his seed against the woman or her godly seed . That enmity which Satan hath against the woman and her godly seed , it is aboundantly sufficient , and needs no addition or increase , but is his own purchase which he hath made by his fall from God . The woman therefore is here to be understood as the ●ubiect of his enmity which , God saith , he will put into her which shall be exercised upon the Serpent and the Serpents seed , as the proper objects of it .

The reason why the Lord puts enmity between the Serpent and the woman , appeares from the precedent act and depravation of Satan which the Lord here mainly intends to demolish and destroy ; and therefore it is but reason that the remedy should be applyed to the malady ; wherefore as Satan begun his destructive seducing and deceit in the mind and understanding , as I have shewn , so in reason the Lord must begin his work of reparation and renewing there ; as we find he does Ephes. 1.17.18 . where the Apostle prayes that God would give them the Spirit of wisdom and revelation for the acknowledgment of him , the eyes of their understanding being inlightned that they may know , &c. Col. 1.9.18 . The Apostle prayes that they might be filled with the knowledge of his will : &c. So he prayes for Timothy , Consider what I say , and the Lord give thee understanding in all things ! 2 Tim Chap. 2. vers. 7. Besides ; thoughts and counsells are the begining of every affection , word , and work : and therefore as when these are corrupted , the foundation is layd for corrupting all the rest : so when these are duely informed , a sutable reparation will follow of all the rest . Now because we by the fall , are not able to thinke any thing that good is of our selves as of our selves , the wise and good God Vouchsafes a sufficiency to thinke and doe . 2 Cor. 3. vers. 5. not that we are sufficient of our selves to think any thing as of our selves , but our sufficiencie is of God .

Hence we learn , Obs. 1. that although our God be love it selfe as he is called . 1 Joh. 4.8.16 . he that loveth not knoweth not God ; for God is love . &c. and goodnes it selfe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 so that essentially there is none good but God ; yet hath this love and goodness its enmity against the evil whether it be open and manifest evill , or else appearing and seeming rightousness , wherewith it is gilded and hansomed over , Psal. 5. vers. 4.5 . For thou art not a God that hath pleasure in wickednes , neither shall evill dwell with thee , &c. Thou hatest all workers of iniquity , first the wickedness , then the wicked men , workers of iniquity that will not part with it ; and Psal. 11.5 . but the wicked and him that loveth violence his soule hateth . Pro. 6. vers. 16.17 . these six things doth the Lord hate . &c. Zacha. 8. vers. 17. and let none of you imagine evill in your hearts , &c. These are manifest evills ; there are other varnished over with shewes of righteousness , Esay . 1.13.14 . bring no more vain oblations , &c. and 61.8 . I hate robery for a burnt offering &c. And this enmity against the evill is no lesse gloriouss unto God and his Christ than his love unto the good : Psal. 45.7 . thou lovest righteousness and hatest wickednes , &c.

2. Obs. 2. Hence we know the reason and ground of that promise which the Lord made afterward more explicitely and plainly , Ezek. 36.27 . I will put my Spirit within you , and cause you to walk , &c. which is the enmity or a part of it , which the Lord promises to put into our understandings and thoughts against Satan and his machinations : thus Col. 3.10 , The new man is renewed in knowledge , &c.

3. Obs. 3. Hence appears the Etymology or the reason of Eve her name : Adam called the name of his wife 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 after the promise made of the enmity , because she was the mother 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of all living , or all that which liveth : for whereas the will and affections and all actions which proceed from thence , follow the direction and guidance of the mind , thoughts , and understanding , if God put the enmity as a principle of life into these , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 will bring forth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; that principle of life will bring forth living ones such as shall be answerable unto the life of God , as living wills , affections , words , actions . For that principle of life in the thoughts , minds , and understanding , is enough to work out and take away all darknesse and blindnesse , and furnish the man with the light of life .

2. Axiom . The Lord saith , he will put enmity between the seed of the Serpent and the seed of the woman . We have heard what the Serpent , the Woman , and generally what the enmity is . It remains to be enquired , what the seed of the Serpent and the seed of the woman is ; and what it is to put enmity between them . The seed of the Serpent is all rebellious motions , all false perswasions , with all lying promises and contradictions unto Gods word . But it is not so clear nor agreed upon by Expositors , what is here meant by the Womans seed . The most , by the womans seed , understand Christ as he was the Son of the Blessed Virgin Mary , and him onely . But this cannot be true : for the Woman here meant is clean another thing , as hath beon shewn ; viz. The Minde , Understanding , Thoughts , and Memory ; so the seed of the Woman must be also another thing . For there was , and ever hath been since the fall , an enmity between the Serpent and his seed , and the Woman and hers , before Christ appeared in the flesh . Besides , God the Father cannot be said to put enmity against the evil , into his Son : for then some time there must have been , when the Son should not have had an enmity against the evil , but an amity with it , before God should put it into him ; which is at least absurd to affirm : yea , the Son of God hath ever had , by inheritance , an enmity against the evil in all fulnesse , Psal. 45.7 . Thou lovest righteousnesse , and hatest wickednesse , therefore , &c. What then is the seed of the woman ? What else can be the seed of the fallen woman but disobedience unto God , and consequently obedience unto the Serpent ? What else can be the fruit of the fallen mans thoughts ? the corrupted thoughts can bring forth no better thing then themselves are ; Water ascends no higher then whence it descends ; That which is born of the flesh , is flesh , John 3. Jer. 6.19 . The fruit of their thoughts : and 7.23 . and 24. Verses : Obey my voice , &c. But they walked in the counsel and in the imagination of their evil hearts . Thus murder is the fruit of the corrupt thoughts , John 16.2 . The time cometh , that whosoever killeth you , will think that he doth God service , or rather brings God an Oblation or acceptable Sacrifice : So 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies . And Acts 26.9 . I thought that I ought to do many things contrary to the name of Jesus of Nazareth .

The fuid between the Serpent and the Woman is great , which yet increases in the seed of both . What then more specially is the enmity between the seed of the Serpent and the seed of the Woman ? Surely the enmity put into the seed of the Woman must be opposite unto that evil which is in the seed of the Serpent . That evill first is subtilty , Genesis 3.1.2 . The Serpent was more subtill , &c. 2 Corin. 11.3 . The Serpent beguiled Eve through his subtilty . Therefore the Apostle saith to Elymas , Acts 3.10 . O full of all subtilty , and all mischief , &c. Opposite hereunto the Lord puts simplicity , even the simple life of Abel , which breatheth from God and breatheth towards God : So Abel signifies : and this winde or breath is in order to regeneration , John 3.8 . The winde bloweth where it listeth , &c. This simple life once Paul lived until Sin by the Law deceived him and slew him , that is , it made him confident and proud upon the righteousnesse of the Law , Rom. 7.9 , 10 , 11. I was alive without the Law once , &c.

2. The evil in the seed of the Serpent is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 an easinesse to commit wickednesse , as the word properly signifies . Therefore S. Paul saith thus to Elymas the Sorcerer , Acts 13.10 . O thou full of all subtilty and full of all mischief , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : The enmity opposite hereunto , which the Lord puts into the seed of the woman , is the work of the Law in us , both discovering sin and righteousness to a knowledge of our condemnation for sin , and a sense thereof , whereby our will , and readinesse , and easinesse to commit sin is curb'd , and checkt , and broken in us , and some inclination unto obedience out of fear of Hell , is wrought in us . As the first enmity is Abel , so this second is Sheth , which signifies a positive Law . This Sheth is the Father of Enosh , the miserable and wretched man , as the word signifies : for then men began to call upon the name of the Lord for mercy ( as our Translators turn the words , which shall otherwise render , as Saul or Paul did , Rom. 7.24 . O wretched man that I am , &c. Acts 9.11 . Behold be prayeth . This no doubt is a blessed enmity , and a good preparation for our conversion unto , and our reconciliation with God , Psal. 94.11 , 12. The Lord knoweth the thoughts of man that they are vanity : Blessed is the man , &c. and Psal. 119.67 . Before I was afflicted , I went astray , but now , I have kept thy word , Vers. 71. It is good for me that I have been afflicted , that I might learn thy statutes .

3. The third evil in the seed of the Serpent is enmity unto all righteousnesse , as Paul saith further unto Elymas , Acts 13.10 . Thou enemy of all righteousnesse , &c. And therefore the third enmity hereunto opposite is the glad tydings of grace and mercy unto salvation , life and righteousnesse , signified by John The grace of the Lord , which sweetly melts the heart into godly sorrow , & inclines it unto the love of all righteousnesse and to serve God freely out of love and good will , Psal. 130.3 , 4. If thou Lord shouldest mark iniquities , O Lord , who shall stand ? but there is forgivenesse with thee that thou mayest be feared . John 4.10 .

4. The fourth evil in the seed of the Serpent , is Caput mali , The chief evil , even the son of Satan himself , the son of Perdition . 2 Thes. 2.3 . That man of sin to be revealed the son of perdition . And therefore Paul cals Elymas , The child of the Devil , Acts 13.10 . And therefore opposite hereunto the Lord puts the great enmity , even Christ the Son of God , working in us to will and to do according to the minde and will of God , and against the lusts and will of Satan . Thus 2 Cor. 5.19 . Christ is reconciling the world , &c. Ephes. 2.14 . For he is our peace , who hath made both one , &c. and hath broken down the middle wall of partition between us , &c. and in 15 , 16 , verses , Having abolished in his flesh the enmity even the Law of Commandements , Col. 1.21 , 22. And you that were sometimes alienated and enemies in your minde by wicked works , &c. and 2.14 . Blotting out the hand-writing of Ordinances that was against us , which was contrary to us , &c. All this is done meritoriously and exemplarily by Christs sufferings for us ; but effectually by his spirit , his Crosse and sufferance in us , but most fully when we in the second and new birth are made of one heart and spirit with him , 1 Pet. 4.1 . For as much as Christ hath suffered in the flesh , arm your selves with the same minde ; for he that hath suffered in the flesh , hath ceased from sin , that he no longer should live the rest of his time in the flesh to the lusts of men , but to the will of God . Obs. 1.

Hence we learn , That the only wise God who suffered the man to fall , he well knew how to recover him out of his fall ; unlesse the man himself should prove the only obstacle and hindrance of his own restitution : Otherwise , no doubt , he had not permitted the man to fall , but that he could and would turn it unto his greater glory , and the greater shame and confusion of the enemy .

The Lord repayes and requites his enemies in their own kind , by an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Obs. 2. Lege talionis , by rendring them like for like as he did to Adonibezec , and he acknowledgeth it , Judges 1.7 . As I have done , so God hath requited me . Thus here the most righteous God puts in an enmity against him , who had first brought in the enmity against and between God and man .

Obs. 3. There was no other way to recover and save the fallen man then to breake the inward league and amity between him and the Devil , and so to reconcile the man unto himselfe ; for that outward pacification and atonement , which Christ purchased by his death , could not alone and by it self prove availeable unto salvation , without a divorce made , and a deliverance wrought from Satan and his kingdom , and communion with him . Nor could we have had communion with our God again in his spirit , presence and Kingdom without this enmity first wrought and put into the woman and her seed .

Agree then with thine adversary ; Consent unto the law that it is good .

Let us who love the Lord , be like unto him , and he will the more love us : Similitudo est causa amoris . Now wherein should we expresse our love unto him ? even by hating sin and iniquity , it is the Prophets exhortation ; Ye that love the Lord , see that ye hate the thing that is evill : Psal. 97.10 . Such an hater of evill and the evill one , was holy Iob , who had his name from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 whence 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the word in the text . With allusion hereunto , he speaks unto the Lord , Thou hast reputed me 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for thine enemy : as if he should say , thou hast changed my name from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Job 13.24 . If such enemies we be against the evil , hence it will come to pass that the Lord will put a perfect enmity into us , so that wee shall hate the evill with a perfect hatred ; and the seed of the woman shall breake the Serpents head .

Axiom . 3. It shall bruise thy head , &c. These words with those following contain the effect of the fuid between the seed of the Serpent and the woman , wherein we must inquire First what is meant by the head : Secondly , what it is to bruise the head . Thirdly , who it is or what it is that shall bruise it .

1. The word here turned head is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is the chiefe part of the man or beast , whence the chief of any thing hath the name . In the French Chefe is from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the head . In it all the senses and their instruments the sinewes are centred . This is in the body as a watch-tower whence the watch-man foresees what ever good or evill is to come ; whence is the German word haupt , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to see or foresee ; unto this part , the Iudgment is referred : whence to heed or consider hath the name from the head ; hence is the direction of the members in their functions : whence Aquinas saith , the two parts of wisdom are to Judge and Direct ▪ And to the members the head administers power of motion and action , whence 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 strength is from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the head .

2. What is it to bruise the head ? The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that signifies to bruise , may as well be turned to breake , or as Coverdale turns it , to tread down : as LXX Psal. 139.9 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . To bruise or breake the head of the Serpent , what is it but to destroy and marre that whereby the Old Serpent is most mischievous ; for there is no head above the head of a Serpent , saith the wiseman . Ecclus. 25. ●5 . Or as the Vulgar Latin , nequius more wicked then the head of the Serpent , as that wherein his main Subtilty and strength lies ; And being himselfe Caput reproborum , the head of all reprobate and wicked men , whom he directs ; as the head its members ; and acts in them , and gives them courage and strength , and makes them to do his lusts ; which is no other than his dominion and workmanship in men . To bruise or breake or tread down this head , must be a work of very great wisdom and power ; let us therefore inquire who or what that is which bruiseth it .

3. It shall bruise thy head . The Pronoun 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which we render , it , is used to signifie either person or thing . Howbeit the word in Moses writings is ordinarily written 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whence it is , that the Old Latin Translation with Hierom , read the Text , Ipsa conteret , Shee shall break thine head ; which they refer to the woman . But the Hebrew Text evidently refers the act of bruising or breaking the Serpents head , unto 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the seed , which is of the Masculine gender , and so it must be read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And although 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 seed in the Greek be Neuter , yet the LXX here use 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , either understanding the person of Christ , He shall bruise thy head ; or else referring to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 seed , which is Masculine : and so it will prove the same with our translation ; It shall bruise thy head . Howbeit , because there hath been a different reading & that in the Hebrew text , as appears by Hierom and the vulgar Latin 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ipse and Ipsa , He and Shee ; nothing must be lost , we shall finde , that here is a truth in both . 1. The holy seed He , that is , Christ , shall bruise or break the Serpents head . 2. She , that is the pure minde and understanding of the Woman , the Church , by vertue of Christ the holy seed working in her , she also bruiseth & breaketh the Serpents head . Thus ye read both : the former , Rom. 16.20 . The God of peace shall tread Satan under your feet shortly . 2. The later ; This Woman compasses the Man , Jer. 31.22 . The Lord hath created a new thing in the earth , a woman shall compasse a man ; and brings him forth , John 16.21 , 22. 1 Cor. 11.8 , 11. And whereas the first seed of the Woman is disobedience unto God , this seed , by the enmity , becomes opposite unto Satan , who first begat it , as they say , the poyson of the Basilisk darted back upon it , destroyes the Serpent it self ; as David slew Goliath with his own Sword ; The wicked which it a sword of thine , Psal. 17.13 . Thus wrath and fiercenesse is the seed of the Woman , and by it Men work not the righteousnesse of God , James 1.20 . but give place to the Devil , Ephes. 4.26 , 27. But when men are angry with themselves and sin not , then they give not place to the Devil . And thus the Woman breaks the Serpents head and kingdom , as the Serpent had formerly broken the kingdom and dominion of God in Man , Esay 26.5 , 6. The lofty City he layeth it low , &c. Zach. 10.5 . They shall he as mighty men , which tread down their enemies in the mire of the streets in the battel , and they shall fight , because the Lord is with them , &c.

As for reason of this point ; for this end the Son of God was revealed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that he might dissolve the works of the Devil . When he ascended up on high , he received gifts for men , even for the rebellious ; which cannot be meant of Rebels against God , but such as resist and rebel against Satan , whom they had before obeyed : thus Hezekias is commended for rebelling against the King of Assyria , 2 Kings 18.7 . who signifies him who goes about seeking whom he may devour . And God , his Angel , and his Prophet Esay assisted him .

Obs. 1. This may give us a view of the present evil world , which , S. John tels us , lies in wickedness , 1 John 5.19 . The Greek words are , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , lies in the wicked one , or in the Devil . Thus we understand Ephes. 2.2 . That the Prince of the air workes in the children of disobedience . Thus when ye read of Nahash the King of the Ammonites ; what understand we mystically but the Serpent , that 's Nahash , bearing rule over the populacy by his feed in them , their secret sins that is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . I know not how truly the Devil spake to our Saviour Luke 4.6 . All this power will I give thee , and the glory of them ; for that is delivered unto me , and to whomsoever I will , I give it . For certain it is , that the Rulers of the world are too usually governed not by the wisdom of God , but by worldly policy and wisdom , which is earthly , sensual , and devilish : And therefore our Saviour calls the Devil The Prince of this world . The same is signified by laish , Judges 18.7 . They came to L●ish , and saw the people that were therein , how they dwelt carelesse , after the manner of the Zidonians , quiet and secure , &c. This is the government of the whole world , untill the enmity restrain men , and they through the power of the stronger one resist the Devil . If there be no stronger one , if no enmity restraining , what remains but that Dan come , viz. The judgement of God to their destruction .

Obs. 2 Behold here a summary or breviate of the law of God the father , as also of the Gospell of Jesus Christ , both couched together closely in a very few words .

1. The Law , that 's signified by the enmity , Ephes. 2.15 . having abolished in his flesh the enmity , even The law of Commandements . This , God the Father puts between the Serpent and the woman and their respective seeds ; This was figured by Saul a turbulent man ; and the Law is turbulent , where ever it comes , and therefore , 1 Samuel 14.47 . Whithersoever he turned himselfe , he vexed them , that 's the property of the law , to be a vexer , to provoke and fret , or as the Hebrew word there , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies , he condemned them , which is the work of the Law ; the letter is the ministry of condemnation 2 Cor. 3. It is not said , that Saul overcame them ; No , the law is weak , and while we are under the Law , we are weake with it ; as it is said , that the people under Saul , followed him trembling . 1 Sam. 13.6.7 . The Law is as a weak purger ; it serves onely for a preparative , it provokes and stirs the humour , but it 's not able to purge it out ; that 's the work of the stronger one : Rom. 8.3 . What the law could not doe in that it is weake , &c.

2. The Gospell that 's signified by the holy seed breaking the Serpents head . This , Saul the figure of the Law , could not do ; This was left for the spirituall David , 2 Sam. 22.38.39.40.41 . I have pursued mine enemies and destroyed them . &c. this is indeed the worke of the Gospell which is therefore said to be the power of God to Salvation , Rom. 1. Therefore when the Angels brought the glad tydings unto the shepherds that watched over their flock by night , they sung glory to God on high , on earth peace 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to men of good will , Hominibus bonae Voluntatis as the Vulgar Latin constantly reads it , and diverse of the Latin and Greek Pathers ; To these whom the enmity or Law of God the Father , and his grace ( John ) hath made willing , Christ the holy seed the power of God is promised to breake the Serpents head . Unto such , the true Joshua preaches his Gospell Joshua . 10. Set your feet in the necks of these Kings , [ the ruling and reigning sins ] &c. Thus when the Disciples , Luke . 10.17 . brought our Lord an account of their embassy , that the devills were subject unto them through his name ; I beheld Satan , saith he , as lightning fall from heaven , even the spiritual wickedness in heavenly things is subdued to the power , which Christ gives through his Gospel ; and he adds , I give you power to tread on Serpents and Scorpions and over all the power of the enemy , and nothing shall by any means hurt you .

Obs. 3. The fallen man is of one mind with the Old Serpent , called the Devill and Satan . The Serpent hath corrupted his mind from that simplicity that is in Christ . 2 Cor. 11.2.3 . so that he now walkes according to the Prince of the power of the air , Ephes. 2.2 .

Obs. 4. The holy seed is not promised in the Gospell as a cover of sin , but as a conquerer of sin , as one who should subdue and breake the power of it . The antient Jewes had a saying ; that the Messias should be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a man of propitiation , a man who should make atonement for transgression ; which yet may as well be rendred a man of purging and purifying from sin , Psal. 65.4 . As for our transgressions , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , thou shalt purge them away ; and 79.9 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 purge a way our sins for thy names sake . Nor is the Gospell the glad tydings onely of remission and pardon of sin ; but of taking a way the sins of the world , Iohn . 1.29 . behold the Lambe of God which taketh away the sins of the world . And although they be pronounced blessed whose sins are covered , Psal. 32.2 . it is to be understood of them , who have no guile in their Spirits : no subtilty of the Serpent corrupting their minds , but they are upright in heart , vers. 11. otherwise the Prophet denounces a woe to them who cover with a covering that is not of Gods Spirit , Esay . 30.1 . 1 Iohn . 1. If we confesse our sins , he is faithfull and just to forgive us our sins and to cleanse us from all our unrighteousnes .

Obs. 5. Note here how mighty a power is communicated unto the Sons of men , even so great as to overcome and tread under foot the great enemie of mankinde : The God of peace shall bruise Satan under your feet shortly Rom. 16.20 .

Obs. 6. Hence it followes , that Non datur summum malum ; Although there be a chief good , which is God himself , yet there is not a chiefe evill . For the Lord reserves a power in himself and for his Church , to subdue iniquity , Esay . 27.1 . The Lord shall punish Leviathan the piercing Serpent , even Leviathan that crooked Serpent , &c. Though the wicked one be as the raging sea whose waves cast up myre and dirt , Esay . 57. yet the Lord sayth to it , hither shall thou come and no further .

Obs. 7. The woman the Church through the enmity against the Serpent , bruiseth , yea , breaketh his head . What else is meant by Jael , Judges 4. But the Woman the Church , the pure and holy Thoughts Ascending from corporal to spiritual things , from earthly to heavenly ? whereby Sisera [ Visio equi ] the brutish reluctancy stirred up by Jabin , the serpentine Wisdom is subdued and brought under : So that we are no more like the Horse and Mule without understanding ; but instructed by the Divine Wisdome , and taught in the way wherein we should go , Psal. 32.8.9 . The like we may understand by that woman , Judg. 9.53.54 . And that wise Woman , even the wisdom it self , 2 Sam. 20.16 , &c. which causeth the head of Sheba the son of Bichri to be cut off . What is Bichri , but the first-born , the son of Perdition , who begets even Sheba the Seven capital sins which cause us to revolt and become rebellious against the true spiritual David ? And the like may be meant by Judith who cut of the head of Olofernes , Jud. 13.

Obs. 8. This dscovers a grand imposture and deceit of the subtill Serpent , wherewithall he beguiles the Sons of men ; That Prince of the power of the air , that Spirit workes and rules in the Sons of disobedience Ephes. 2.2 . The hearts of men are inflamed with the burning concupiscence , as the fiery Serpents destroyed the Israelltes , Numb. 21.6 . They conceive mischief and bring forth iniquity , they hatch the Cockatrice Eggs and weave the Spiders Web , Esay 59.4 , 5. Their poyson is as the poyson of a Serpent , like the deaf Adder that stoppeth her ears , Psal. 58.4 , 5. Yea , in a word , they are Serpents and generations of Vipers : ye though the old Serpent , whose brood they are , and who exercises daily his enmity in them , he perswades them and they believe it , That the holy seed of the Woman hath broken the Serpents head in them , yea , that all that victory that Christ hath obtained over Satan , is imputed unto them , and is as really and truly theirs as if they themselves had wrought it in their own persons . If men inquire into a ground of this & would know a proof of it , all that they can say , is , They believe it so to be , that is , they imagine it . And what will not self-love believe ? Quae volumus , facile credimus . Thus the man conceives himself to be saved by acts imagined without him , and that the whole work is done to his hand , when yet in truth the man is lost , utterly lost . For meane time the Serpents head is yet unbroken , the sin unmortified in these men . And Satan wins infinitely more , By this after-game then he lost by the former .

Repr . 1. Who pretend infirmity and weaknesse , when yet the power of God , the holy seed , is ready to break the Serpents head in them .

Repr . 2. Those who exceedingly magnifie the power of Christ the holy seed , that he breaks the head of the Serpent when it is yet whole in them .

Repr . 3. Who damp their own and others endeavours with opinion of impossibility of doing that which is here promised that it shall be done .

Exhort . Be strong in the Lord and in the power of his might , Ephes. 6.

Means . Use that power thou hast . The Lord hath not given that for nothing . By exercising bodily strength , the man growes stronger , much more by exercise of spiritual strength . Pray to the Lord to put the enmity between thee and the Serpents seed . Pray for that innocent harmlesse Abels life , which must live and speak again , Heb. 11.4 . He being dead yet speaketh . This enmity must proceed , as also the Law and the grace of God that brings salvation , Tit. 2.11 . The grace of God that brings salvation to all men , hath appeared , &c. The holy Apostle observes this method , Rom. 16.19 . I would have you wise unto that which is good , and simple concerning evil : and then follows , and the God of peace shall tread Satan under your feet shortly : And then concludes , by what means this comes to passe in the next words , The grace of our Lord Jesus Christ be with you .

Axiom . 4. The Serpent shall bruise his heel . There are who understand this litterally and properly of the Church . But while the Scripture will affoord both a literal and a spiritual meaning , I conceive , it is not safe to appropriate it unto one .

Literally then it 's true , that the Serpent bruises or wounds the heel , and lies in wait in the way , Gen. 49.17 . I believe , the spiritual meaning is principally aimed at .

Quaere , What is meant by the Heel ? What to bruise the Hell ? How the Serpent may be said to bruise the Heel ?

1. The word in the Hebrew is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies , that well-known part of the Body . Yet not only that , but also the sole of the foot , and the foot-steps . The iniquity of my heels 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which Symmachus turns 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Psal. 49.6 . that is , the conversation , the life ; and Psal. 56.6 . They observe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 my steps . So we say , Insistere vestigiis to walk in ones footsteps , that is , to follow one . So Rom. 4.12 . To walk in the steps of Abrahams faith , 1 Pet. 2.21 . Hence by Metaphor , because he Heel and the Foot-sole is the extream or last part of the Body , as the Head is the first , the word is used to signifie the last part of any thing , Psal. 119.33 . I will keep it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 unto the end ; and Verse 112. I inclined my heart to keep thy statutes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 unto the end . Hence it signifies the Reward , which is wont to be given at the end of the work , Ps. 19.11 . In keeping of them there is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Esay 5.23 . Who justifie the wicked for reward 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The heel of the womans holy seed , or Christ , may be understood to be either 1. Of his Person , or 2. Of his mystical Body . 1. Of his Person , so the Heel of Christ is his humanity . This holds proportion with what the Apostle saith , that The Head of Christ is God . 1 Cor. 11. 2. Of his mystical Body ; so we may understand the Heel either of the outward man , as the meanest and weakest part of the body of Christ . Or the inward man , that part of the soul , that cleaves vnto the earth or earthly nature .

2. To bruise the heel . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which we turn to bruise , it seems to be therefore here used , that it might fit both parts of the Text , the Head of the Serpent , and he Heel of the Womans holy seed . The like ye may observe , 1 Cor. 3.17 . If any man defile Gods Temple , him will God destroy . The word in the Greek is the same , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; thus Coverdale turnes the words , The same shall tread down thine head , and thou shalt tread upon his heel .

3. How may the seed of the Serpent be said to bruise the heel of Christ ? 1. The heel of Christ is his Humanity ; when therefore the Serpent so far prevailed , that he procured him to be put to death , according to the flesh , he bruised his heel , 1 Pet. 3.18.2 . The heel of his mystical body . 1. In regard of the outward man , the meanest and weakest of his fellowers ; Deut. 25.18 . Amalek smote the hindmost . 2. In regard of the inward man , the heel is that part that cleaves unto the earth or earthly nature ; and is therefore prone and easie to slide and fall . This heel the Serpent observes and bruises . In the necessities of the body , the soul must needs send forth the natural desires for supply of them . Such are the desires of earing and drinking . These , and such as these , are the heel of the inward man ; which the Serpent observes . He observed these in our Lord , Matth. 4.3 . He had fasted forty dayes ; all that time ye hear not of the Tempter : but when he hungred , Verse 2. then the Tempter came unto him . This the Apostle was aware of , 1 Cor. 7.5 . Give your selves to fasting and prayer , that Satan tempt you not for your incontinencie . It is lawful to have a care and to provide for the supply of meat , and drink and raiment , &c. yet this very care endangers us to fall into temptation and a snare , 1 Tim. 6.9 . Reason may be , 1. In regard of the Womans godly seed , that it might be continually exercised and be watchful . Virtus languet sine adversario . And therefore your adversary the Devil goes about , &c. 2. In regard of the Serpent , his innate Subtilty and malice . Who , since he is fallen from all lawfull power of commanding and compelling , Esay 14. he now acts by craft and cunning , 2 Cor. 2.11 . by devises and wiles , Ephes. 6.11 . The wiles of the Devill , 2 Cor. 11.3 . And therefore he setts upon the weakest , He beguiled Eve through his subtiltie .

This discovers what they are , whose seed and whose children , who reproach the steps , the conversation of Gods Saints . It is the Serpents work , To bruise and tread upon the heel , and his children , Serpents like himselfe , as our Saviour calls them Matth. 23. who reproach the wayes of Christ , and his people , who slander and reproach the foot-steps of Gods annointed , Psal. 89.51 . who cast aspersions upon the pure religion and undefiled . I doubt not but there is a religion that is accounted pure , yet is defiled . A generation pure in their own eyes , yet are not cleansed from their dung , Prov. 30.12 . Yet there is a religion , that is pure , yet is accounted defiled , by the Serpent and his seed , who casts aspersions upon it without desert , as a man may receive a dash in his journey .

Thus the Pharisees of old , whom our Lord calls the Children of the Devill , Ioh. 8. dealt with our Lord , bringing all false testimonies against him . And as they dealt with him , they have dealt and yet deal with his followers , Rom. 3.8 . They declare evidently whose seed they are .

This discovers the nature of the Serpent , he is a slanderer , he is a deceiver , he is a Supplanter .

Debort . Let no man beguile you of your reward , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the end of all your labours , Col. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is properly to defraud and deprive him that runs a race , or strives for Mastery , of that reward that is due unto him , when he has finished his course . The Serpent In malis separat finem à mediis , in good things separates the end from the meanes : It was his first plot upon our first parents . Whereas the Lord had said , In the day that thou eatest thereof , thou shalt surely die ; he Subtilly perswades them , that , though they eat of that Tree , yet they should not die , and so separates the end from the meanes . In bonis separat media à fine , in good things he separates the meanes from the end . These meanes which the Lord hath ordained as necessary for the obtaining of the everlasting life , the Serpent perswades men that the everlasting life may be obtained without them . Our Lord saith by the Apostle , If we die with him , we believe that we shall live with him , Rom. 6.8 . and 2 Tim. 2.11 , 12. Nay , saith the Serpent , Only beleive and thou shalt live . He perswades us that we need not die with Christ . By this meanes , He perswades men , that , though they continue in their sinnes , and uncleannesses , yet they shall obtain the everlasting life . Thus by his false Apostles , he had perswaded the Galatians , that they must be circumcised and keep the law , and that faith working by love was to no purpose .

The holy Apostle , not ignorant of his devices , 2 Cor. 2.11 . he tells them , Gal. 5.2 . — 8. If they be circumcised , Christ shall profit them nothing — that neither circumcision availes any thing nor uncircumcision , but faith that worketh by love , &c.

Exhort . Look to our footing . Whereas the Scripture tells us every where , that the holy Citie is reserved for those who are holy and righteous , and obey the truth , Esay , 26.12 . and that he who Believes not , or obeyes not the Son ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) shall not see life , Ioh. 3.36 . And S. John having described the holy Citie , Revel. 21. ver. 27. he tells us who shall bee excluded from thence , and shall not enter into it . Whereas our Saviour tells us what the things are that defile a man , Math. 15.19.20 . Wheras the Scripture tells us all this ; and many thereupon have believed and endeavoured , through the power of the holy Spirit , to purge themselves from all these , 2 Cor. 7.1 . The Serpent fearing lest all men should so do , he layes wait at the heel . He perswades too many that this is Supervacaneum opus , a needless business ; That Christ has long since wrought the purging of our sins ; that its impossible to be purged from them ; that there is a Purgatory hereafter that will cleanse us , which indeed must needs follow if their former assertion were true .

Meanes . Keep in the way . The Serpent lies in wait by the way side : In the way there is no evil occurrence , Psal. 119.165 . Great peace have they who love thy law , and they have no stumbling-block . The danger is not in the way of Gods Commandements ; but they have sharpned their tongues like a Serpent . They have purposed to overthrow my goings , they have spread a Net by the way side .

Beloved ! I beseech ye let us consider advisedly and timely the great and imminent hazard and danger of our soules , how subtill the Serpent is in striking at the heal , at the end of all . What great folly , what a disparagement and disgrace it will be to be deceived . What an irrecoverable loss , when we have done all , to lose all . Have yee suffered so many things in vaine , if it be yet in vaine ? Gal. 3.

Take heed of the iniquity of our heels , Psal. 49.6 . The Prophet propounds this as a riddle to mankinde , after a long preface in the words before ; Why should I feare in the evill day ? that is , what then can terrifie me ? What then can make me secure , In the great day of recompense both of good and evill ? An hard Problem , and that which concernes us all , and every soul . The Prophet answers it . That which will make me fear , is 1. Not povertie : The Judge is not corrupted with gifts . It is , 2. Not a low condition and state of life . God is no respecter of Persons . It is 3. Not the malice either of Advocates or witnesses . The Judge with whom we have to do , knowes the hearts of all men . It is 4. Not the power of adversaries ; The Judge fears no man . What is it ? what else but the iniquity of my heeles ? the iniquity that continues with me till the end of my dayes . If that continue with me in that day , it will be impossible to escape . On the contrary , what can make us secure and fearless in that day ? not riches , not nobility , not diligence of Advocates , not power of friends , what else but faith in Christ , and the obedience of faith ? What else but perseverance in holiness ? What else but a pure heart whereby we may see God ? This comforted Hezekiah , 2 King . 20.3 . This also will comfort us . By this we shall then break the Serpents Head , when he goes about to bruise our Heel .

Genesis 3.22 .

ANd the Lord God said , Behold the man is become as one of us knowing good and evill . ] Most men commonly understand these words Ironically , The man is become as one of Us : as upbrayding unto man , Satans lying Speech , ver. 5. Ye shall be as Gods knowing good and Evill . So Vatablus , Piscator , Diodate , The Glosse of the French Bible , and others . But whether it be safe to attribute unto the most gratious and mercifull God so tart an ironie , I leave it to the consideration of Godly men .

Surely such a kind of Mockery might seem to savour of an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as if the good God rejoyced at the miserable mans calamity ; who yet fell thereinto not of himself , not simply out of pride or reflexion upon himselfe and his own excellency , as the Angels are said to have fallen ; and therefore God laid not hold on them : Hebr. 2.26 . but man fell not without a Tempter but was overreached by the crafty & false perswasion of the Serpent , more subtil then any beast of the field ; by which subtilty he beguiled Eve , 2 Cor. 11. And therefore the mercifull God pitied the deceived man : promised him victory over the Tempter , ver. 15. confirmed his blessing to the woman , ver. 20. That she should be the Mother of all those who live the naturall life , and of all those also who live the Spiritual life , yea , the mother of Christ himselfe ; He clothed them with skins of dead beasts figuring mortification and conformity unto Christs death ; whose innocent life was slain in Adam ; Revel. 13.8 . ( Then began the Lambe to be slain from the foundation of the world . ) This garment they wore ; Ephes. 4.22 . and thereby devested themselves of the Old man ; and put on the new man Christ , Esay 61.10 . Rom. 13.13 , 14. and the garments of salvation . For Adam was renewed and born again . See Gen. 5.3 .

Now is it probable , that the good God should sour all this his love and mercy with derision and mockery ? How otherwise then shall we understand these words ? Thus , The Lord God sayd , Behold the man 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 fuit , he hath been as one of us knowing good and evill . He hath been as one of us even in the image of God , Gen. 1.26.27 . and according to that image , he hath known good , loved it and imbraced it ; and he hath known evill , hated it and shunned it . For so God knowes good and evill . Scire bonum non est bonum ; A meer abstract knowledge of good , is not good ; And 't is as true , that Scire malum non est malum , neither is the abstract knowledge of evill , evill : But words of knowledge and sense imply sutable affections . Man knew good and evill , as God knowes them ; and loved the good and hated the evill ; as God and His Christ love Righteousness , Psal. 45.7 . and hate iniquity . But hereby the Lord implies a racite disparity to that estate wherein the man now is , knowing the good , but not loving it ; knowing the evill , but not hating it ; at the best , in that condition which is described by the Poet.

— Video meliora probóque Deteriora sequor —

Lest therefore the man , in this depraved disposition , should taste and eat of the tree of life ; and by a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 an ill habit of mind digest it into disobedience , and continue therein , It seemed meet unto Gods fatherly Goodness to send the man out of Paradise , Gen. 3.23 . to till the earth ; Because he was taken out of it ( so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is expressed , which otherwise is left out in our Translation ) untill he hath subdued his earth ; overcome the evill with goodness ; and by the sword of the Spirit , which is the living and powerfull word of God , Hebr. 4.12 . sharper then any two-edged sword , he hath mortified the deeds of his body , that he may live . And so the man becomes like unto God , again ; as the Lord here saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 fuit , the man hath been as one of us knowing good and evill .

GEN. 4.1 .

I Have gotten a man from the Lord . ] Word for word , I have gotten the man the Lord . Wherein appears the Etymologie of Cains name : She bare 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and said , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I have gotten or possessed the Man the Lord ; so Martin Luther in his translation , Ich hab den man den Herrn ; I have the Man the Lord . Thus also the Low Dutch translation , which followes that of Luther . And we read a note upon the place in both , which speaks thus : That is , God be praised , I have here the Lord the Man , that seed , which shall break the head of Satan or the Serpent : this shall do it . She flattered her self , as if she had already gotten that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Messias , that God-man promised , Chap. 3.15 . Miles Coverdale also seems to have been of the same judgement with Martin Luther herein , citing Acts 17.31 . in the margent of his translation , which is also extant in the Low Dutch. He shall judge the world in Righteousness by that man whom he hath ordained . The Hebrew words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 will not bear our English translation , without some force upon them : No , nor Pagnins . For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 t is true signifies 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cum , with : and so Pagnin turns it here : But it then only is to be rendred with , when it is joyned with a Verb Intransitive , or in Hithpael , according to these examples following , which I desire the Reader to compare , Gen. 5.22 . and 34.7 . Exod. 1.1 . But otherwise when 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 comes between two Nouns , it joyns them together by apposition : as the Reader may be pleased to compare these examples , Jos. 24.3 . Ezech. 4.1 . of which sort is that of the Text under our inquiry , Gen. 4.1 . as also the second verse . Gen. 4.2 . As our Mother Eve was herein deceived ; so likewise are and have been many of her children , who conceive , that the spiritual and heavenly man is born in them , not considering that , That is not first which is spiritual , but that which is natural , and afterward that which is Spiritual . The first man is of the earth earthy ; the second man is the Lord from heaven , 1 Cor. 15.46 , 47.

This is the condition of thousands in this fantastick age so subject to imagination . How many think themselves extream happy , when yet , of all other , they are the most miserable ? they imagine themselves redeemed from sin , and most free men , when yet they are arrant slaves and vassals unto their sins . They have a name and think themselves alive , when yet they are truly dead . What an high opinion did the Corinthians conceive of themselves , 1 Cor. 4.7 , 8. that they were free , that they reigned as Kings ; as many flatter themselves at this day ; that they are made Kings and Priests unto God the Father ; Rev. 1.17 . and so boast of a false gift . Some compare this Church to that of Laodicea , which is a self-justifying people ; who say , they are rich , and increased with goods , and have need of nothing ; when yet they are wretched and miserable , and poor , and blinde , and naked . So that the wise man may well cry out , O wicked imagination , Ecclus 37.3 . whence camest thou in to cover the earth with deceit ?

The Apostle , Gal. 4.22 . to undeceive us , tells us of two births , which have their proportionable lives . And the first of these , the earthly , in every man must precede the heavenly which is the second ; Hagar must conceive before Sarah ; Ismael must be born before Isaac ; The children of the bond-woman must be brought forth before the children of the free-woman , where these two births are not known , nor the order of them , dangerous mistakes arise from self-love proper to the first birth . And because the Apostle speaking of himself , and others with him who had attained unto the second birth , and lived the spiritual life , We , saith he , as Isaac was , are the children of the promise ; we are not children of the bond-woman , but of the free ; Hereupon too many , out of an over-weening opinion of themselves , and partial self-love , put themselves into the number , because this and other like Scriptures are fitted not to their conditions , but to their mouthes ; whereas indeed it is much to be feared , they are yet children of the bond-woman . As at this day the wilde people who descend from Ismael , call themselves Saracens , as if they were the children of Sarah ; whereas indeed they are Ismaelites and Hagarens , the progeny of Ismael and Hagar . Would God it were not so with many of us ! For we have seen , that they of Corinth , of Sardis and Laodicea have been grossely deceived in their own estates ; And why may not we fear the like in our selves ? It 's a dangerous thing to erre in a matter of so great and neer concernment . That we should think our selves born of the free-woman , and consider not , that there is in us , by nature , a kind of wildness and looseness , which we oftentimes mistake for the true freedom . It is no shame to acknowledge this ; For Zephar tells Job truly , Job 11.12 . that this is the condition of all mankind . Ye have for that purpose in Job the description of the wilde Ass . Such was the estate of the first child born to Abraham of the bond-woman Hagar . and 39.5 . — 8. As soon as she had conceived , she thought she should bring forth the seed of promise , as Eve also thought . But her son proved 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a wilde man , Gen. 16.2 . a man like a wilde Ass . This estate pleaseth us well ; because it is easily brought off to corrupt nature by the least temptation . And therefore Abraham , in the type , Gen. 17.18 . is said to have prayed unto the Lord , that Ismael might live ; O that Ismael might live in thy sight ! And this is the desire of many , who know no better . But mark what the answer or God is to this prayer of Abraham ; Sarah thy wise shall bear thee a son indeed , and thou shalt call his name Isaac . And when we have such a desire as Abraham bad , let us remember Gods answer unto Abraham ; That the free woman [ the Beliefs signified by Sarah , shall bring forth ; and then we shall be children not of the bond-woman , but of the free . And let us take heed , lest , while we are yet in our fallen estate , we mistake not our selves as our mother did , who thought she had gotten the man the Lord , when indeed she brought forth Cain , who , by corruption , was of the wicked one , 1 Ioh. 3.12 .

In processe of time , ] At the end of dayes . Gen. 4. Ver. 3. So the Translators render it out of the Hebrew in the margent . The words are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 A fine dierum , that is , after the end of the year . For so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is taken for a year , and so rendred in our last translation , 1 Sam. 1.3 . This man went up out of his City yearly . The Margent out of the Hebrew hath from year to year . So Exod. 13.10 . where in the Hebrew it is from dayes to dayes , our translation hath it , from year to year . This is clear Levit. 25. when the Lord hath set the time for redemption of an house 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is turn'd a year , ver. 29. then ver. 30. if it be not redeemed within the space of a full year , the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . So in many other places . I contend not for this which is well known . But by this phrase , At the end of the year , Moses points at those Offerings which the two Brethren brought ; which though of different kindes , yet both Eucharistical , Oblations of thanksgiving unto God for his blessings all the year past . And this kinde of service they had learn'd no doubt of their Father out of the minde of God , according to Ecclus. 17. For at the same time of the year the Lord appointed afterward the Feast of Ingathering , Exod. 23.16 . In the end of the year , when thou hast gathered in thy labours out of the field . The like ye read , Exod. 34.22 . in the Moneth Ethanim , which answered in part to our September , when commonly the fruits of the year are gathered in and laid up .

About the same time the Heathen themselves observed the like custome of Sacrificing , and upon the like occasion , whether moved thereto by prescript of long tradition , or taught this thankfulnesse by their Learned men , who many of them had seen the writings of Moses ; or inwardly instructed by the light in them . For since the Apostle reproves the Gentiles for their unthankfulnesse to God , Rom. 1.20 , 21 , 22. He supposeth that their knowledge of God might be improved to due gratitude unto God . The Philosopher saith as much , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that even nature it self teacheth to offer Sacrifice .

Unto which of these causes I may refer it . I know not . But surely the same Philosopher in the Eighth Book of his Ethicks , Chap. 11. tells us , that ancient Sacrifices and conventions of the people were wont to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , after the gathering in of their fruits .

At the same time of year they kept their Feast of Tabernacles , as appears by the two places in Exodus before named . When they rejoyced before the Lord and praised him for his goodness .

To the same most ancient custome is to be referred what we often read of the joy in Harvest , Esay 9.3 . and like expression , Chap. 16.10 . Jer. 25.30 . and 48.33 .

There remains in many parts of this Nation some mimical semblance of that most ancient and pious custome , expressed in rude and disorderly yawling , and hooping , and hallowing , which yet will be a witnesse against us of our great unthankfulnesse .

SERMON II. SERM. II. The Law and the Gospel preached unto Cain .

IF thou do well , Gen. 4.7 . shalt thou not be accepted ? But if thou dost not well , sin lies at the door . And it shall be subject unto thee , and thou shalt rule over it .

The 6 and 7 verses are a Sermon of the best Preacher , even the Lord himself unto Cain the worst Auditor .

In the words we have an Expostulation or reprehension , Vers . the Sixth . Exhortation .

The Exhortation is to do well ; which he perswades by

First , Propounding the effect of the duty which he exhorts unto , shalt thou not be accepted ?

Secondly , The effect of the contrary , if thou do not well , sin lies at the door .

Thirdly , The limitation of this effect , it shal be subject unto thee .

Fourthly , The adjunct dominion , thou shalt rule over it .

So that ye perceive , I prefer the Marginal reading before that in the Text.

And I shall shew reason for it when I come to handle it ; mean time we have in the words these divine truths .

1. The Lord saith unto Cain , if thou do well , shalt thou not be accepted ? 2. If thou do not well , sin lieth at the door . 3. The desire of sin shal be subject unto Cain . 4. Cain shall rule over sin .

The Lord saith unto Cain , if thou do well , shalt thou not be accepted ? Wherein let us inquire

What s here meant , First , by doing well , Secondly , by being accepted .

First , The word we render to do well or to do good is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is of very large signification ; for we may do good or do well , as well by passion as action , by suffering according to the will of God , as by doing ; as well by omitting what God for-bids , as by doing what he Commands . Thus David concludes Psal. 15. which hath more negatives than affirmatives , he that doth these things , &c. so , Ezech. 18.5 . — 9. And the Ten Commendments to be done , containe most things to be left undone .

This doing good , or doing well supposeth in Cain a belief in the Gospell preach'd to his parents ; Gen. 3.15 . Matth. 7.11 . 1 Pet. 3.10 , 11 , 12 , 13. whereof , by their innate care and ordinary providence , he could not be ignorant , though they were evill . Which belief and obedience unto the Gospell , and doing well , are all one and the same thing ; as S. Peter Summes up the duties of the Gospell .

Thus to believe and obey , Gal. 5.6 . with 6.15 . and 1 Cor. 7.19 . Rom. 10.16 . Mark 16.16 . and their contraries are taken one for the other ; as may appear by many Scriptures . And whereas S. Mark hath these words , He that believeth and is baptized , shall be saved ; but he that believeth not shall be damned ; The antient Church of Christ hath left us the same conditions onely made up into Obedience and disobedience ; They that have done good shall go into life everlasting ; and they that have done evill , into everlasting fire . This is the Catholike faith , which except a man believe faithfully , he cannot be saved .

Thus if Cain out of belief , do well the Lord saith , he shall be accepted . And what is it ,

Secondly , To be accepted ? The word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is a concise and short expression comprehending 1. Pardon of sin ; and so if thou do well , thou shalt have remission and pardon of thy sin . So Chal. Par. And the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is so used . 2. It notes elevation or lifting up , viz. of the face , as with boldness and confidence ; and so if thou do well , thou shalt lift up thy Countenance with boldness , which was fallen before for shame vers. 5.6 . the fruit of sin , What fruit had ye of those things , whereof ye are now ashamed , Rom. 6.

Thirdly , It signifies receiving , viz. of what was desired before ; So Hierom renders the word Recipies , thou shalt receive . And so if thou do well , thou shalt be heard of God , Nonne si rectè feceris , litabis ? So Castellio renders the word , if thou do well , thou shalt obtain acceptance , of thy sacrifice , and a blessing , as Psal. 24.5 .

As for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which we render interrogatively , shalt thou not be accepted ? It may as well be turned by way of positive assertion as an Adverb of affirming , certè , Surely , or truly thou shalt be accepted .

The reason why , if Cain did well , he should be pardoned his sin , and should lift up his face with Confidence , and should be accepted , may be Considered from that naturall Connexion that is between doing good and receiving good .

2. From that tacite Covenant between God and man .

3. The good will of God toward man , even the sinfull man . Iohn 3.16 .

Even the Heathen have inbred in their hearts , this thought of God , that it is Dei proprium servare et benefacere , that is , it is Gods property to save from evill and do good . Since therefore it is also the end that God , and also his creatures aime at , to assimilate and render others like unto themselves , this the Lord aimed at to promote in Cain , as indeed in all men an endeavour to do well , and do good , as also to eschew evill . And thus the Lord acted according to his property endeavouring to preserve Cain from doing evill , and to perswade him to do good , and so to be like unto God .

Obs. 1. That as sin is a burden and that a great and heavy one , as Cain complaines , vers. 13. So the remission and pardon of the sin , is the lifting up the burden of our sin , and so easing us of it . As the Apostle Rom. 4.7 . Interprets the word , Psal. 32.1 . Blessed is the man whose iniquities are forgiven , or are lifted up , and removed , and so the sinner eased . For as evill doers are threatned , as an incestuous person , Levit. 20.17.19 . He shall bear his iniquitie ; So they that do well , the Lord beares their iniquitie , Esay . 53.11 . And takes away their sinns from them , Rom. 11.26 .

Obs. 2. Hence we learne , what procures acceptance even with God himself , what else but doing well ? If thou do well shalt thou not be accepted , Psal. 15. Esay . 1.16 . — 20. Ezech. 18.1 . — 9. Dan. 4.27 . Mich. 6.6.7.8 . If this be well considered , it will cause us to set a price and value upon well-doing and upon good works , which of late have been under valued and decryed under the names of Popery , Arminianisme &c. Are they not the end of our creation Ephes. 2.10 . are they not the end of our redemption ? Tit. 5.14 .

Obs. 3. It is not faith alone in what Christ hath done , but faith in the power of God , the promised seed Gen. 3.15 . and patient continuance in well doing , faith in Christ the power of God , faith working by love , faith , that is , the obedience of faith , that procures acceptance at Gods hands .

Obs. 4. What that is which , upon the best grounds , makes a man bold and confident and to lift up his head ; what else but doing well , doing what is good in the sight of God and good men ?

This is also the meaning of the phrase in the Text , lifting up , if thou do well : So Zophar truly tells Job . 11.13.4.5 . and the same Counsel is given him by Eliphaz , Job . 22.23 . — 26. the ground of that boldness in Peter and Iohn , Act. 4.13 .

Obs. 5. Though Cain were a Murderer a f●atricide , one who killed his own , his only Brother , though he were so wicked that he was a leader and way-guide to wickedness , Jud. 11. Yet there was no absolute decree of reprobation , no not against Cain , from eternity ; since God himself saith , if thou doest well , shalt thou not be accepted as well ?

Obs. 6. Even Cain wrathfull and discontented Cain yet knew what was good , and what it was to do good . Mich. 6.8 . He hath shewn thee O Adam what is good , &c. This the Lord shews to Adam and his disobedient children .

Obs. 7. There is a reward of well doing . Bene erit justo , Esay 3.10 . Say to the righteous that it shall be well with him .

Obs. 8. Here is a ground of faith in God the Father , viz. Experience and observation of his providence in the world , in that he doth good unto the good , Acts 14.16 . He lest not himself without witnes● , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. in that he doth good , Heb. 11.6 . He that cometh unto God must believe that he is ; and that he is a rewarder of them who diligently seek him .

Axiom 2. The Lord saith to Cain , If thou do not well , sin lies at the door . What it is , not to do well , is known by the contrary , to do well or do good ; as one contrary discovers the other . It remains therefore that we enquire what it meant by Sin . What by Sin lying at the door .

1. The word which we render sin , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies sometime the sin it self which is the transgression of the Law , 1 John 3.4 . Esay 5.18 . Sometime punishment of sin , as Zach. 14.19 . Sometime an Oblation for fin . Thus 2 Cor. 5.21 . Christ was made sin for us .

2. This sin and punishment of sin is said to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cubans lying down as a Beast doth , Gen. 49.9 . Even such a dangerous Beast is sin ; whether taken for the transgression of the Law it self , or for the punishment of that transgression : in both senses it is true , that sin lies ,

3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 at the door , it is neer at hand , as the phrase is understock , Mark 13.39 . Sin if once committed , it lies at the door of the will , waiting for consent and re-admission . And the punishment of sin , that lies couchant , and hard at hand after the sin is committed , Deut. 29.20 .

Object . But does not God justifie the ungodly , Rom. 4.5 . How then does he require doing well to procure acceptance , and punish doing evil ?

Answ. If we understand Justifying the ungodly in such sense as Prov. 17.15 . and 24.24 . Esay 5.23 . It is a great dishonour to God , to say , He justifies the ungodly . But most true it is , that God justifies the ungodly , that is , he makes an ungodly man just not in Sensu composito , while he is ungodly , but an Sensu diviso , by taking his ungodlinesse from him . Thus he makes a Drunkard , sober , a Lecher , chaste , &c. Thus he justified Abraham , who was before an Idolater , Josh. ●4 . 2 . and made him of an Idolater , a worshipper of the true God .

Obs. 1. To omit and not to do what is good , is a sin . There is a sin of omission , or not doing what is good . Our Lord accompts them two evils , Jer. 2.13 . to forsake the Fountain of living waters , and dig Cisterns , Luke 6.9 . Our Lord esteems the omission of curing the impotent man , no lesse a sin than the destruction of him .

Obs. 2. Hence it follows that sin , that is , the punishment of sin follows the sinner . Sequitur scelestes ultor à tergo Deus . The punishment of sin enters , where sin goes before , Ezech. 8.5 . the Idol of jealousie was in the entry of the North-gate . And Chap. 9.1 , 2. At the same Gate the Destroyers enter .

Obs. 3. Consider we these two together ; The Lord saith , If thou do well , &c. But If thou do not well , &c. Hence it appears , that doing well , or not doing well consists not in offering Sacrifice , or not offering Sacrifice . Cain had offered Sacrifice . Obedience is here doing well ; and this Obedience is better then Sacrifice . And this Obedience is seen in doing well , and ceasing to do evil , 1 Sam. 15.22 . And therefore whereas the people had offered many Oblations and performed all kindes of Ceremonial . Services to the Lord , Esay 1. Hee calls them all vain Oblations , &c. Doing well did not consist in these ; therefore having rejected all these , He showes wherein consists that doing well that pleaseth him , vers. 16.17 . Wash ye , make ye clean , &c. Heb. 10.8.9 . And there is the same reason of all our forms of Godliness , preaching , and hearing , and receiving the Sacrament , keeping a Feast or a Fast-day ; doing well or not doing well , consists not in these or any of these , but in Obedience to the will of God .

Obs. 4. The reason why Cains Sacrifice was not accepted aswell as Abells , was , that he for matter or manner , or both , had not done well as Abell had done .

Axiom . 3. The desire of sin shall be subject unto Cain : word for word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 unto thee the desire of it ; where a Supplement is necessarily understood which we adde also in the English , unto thee shall be the desire of it , that is , the desire of sin shall be under thee ; Vulg. Lat. Sub te erit appetitus ejus , in thy power . The evill concupiscence which allwayes desires to cast thee down , it shall be in thy power , or subject unto thee .

We have the like phrase , Gen. 3.16 . where the Lord saith to the woman 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 thy desire shall be to thy Hushand , which the LXX . and Chald. par. render , Thy turning shall be unto thy Husband . And the Vulg. Lat. Sub. viri potestate eris , thou shalt be under the power of thy Husband . So that whatsoever thou shalt desire , it shall be necessary that thou have recourse to him , as the Lord requires in vowes , Numb . 30. So in the Text , unto thee shall be the desire of it , it shall desire thee , and stir thee up to consent unto it ; but so , That it shall be turned unto thee , and desire thy consent , So that without thee , it can do nothing . The desire of it shall be subject unto thee .

The desire of it shall be subject unto thee , of it ; that is ; of sin ; whereas our Translatours turn it , unto thee shall be his desire , and thou shallt rule over him . And so they would insinuate unto the reader , that the Lord here speakes of Abel , that Abels desire should be unto Cain , and Cain should rule over Abel . But the Lord speakes not one word of Abel ; but of sin ; For that goes immediately before in the sentence , and to it undoubtedly the word hath reference . So Martein Luther understood the text . So Munster and Castellio , and two or three English translations .

Object . Here I know , some will object , that this construction of the Relative , in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and afterward in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is contrary to the Syntax : for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sin is of the Feminine gender , whereas the Relatives are Masculine . To this purpose sounds the Gloss of the French Bible .

I answer ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is here of the Masculine gender , not of the Feminine . For whereas words whose gender is doubtfull , are discovered of what gender they are , by the Verb , Adjective , Pronoune , or participle joyned with them , since therefore the Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is the undoubted Antecedent unto these Relatives , it 's evident that here it 's Masculine , however elsewhere it may be Feminine : Beside S. Hierom , one of the most learned of all the Fathers , in all the three Originall Tongues , he in his commentary upon the place , affirms , that the word is Masculine . Quest: Heb. in Gen. And S. Austin lib. 15. de Civit. dei . Cap. 7. Shews plainly to what Antcedent the Relative referrs us ; Tu dominaberis illius ; Num quid fratris ? Absit ! cujus igitur nisi peccati ? Thou shalt rule ; Over what ? Over thy Brother ? O no ; over what then , but over Sin ? Yea Aben Ezra , in his Commentary on the place judges it absurd to refer the Masculine Relative to any other Antecedent then unto sin .

But suppose that the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 were here and elsewhere onely a Feminine , I appeal unto the learned in the Hebrew tongue , whether this kinde of Anomaly of joyning Masculines and Feminines in Grammatical Construction , be not usuall in holy Scripture .

But the best proof wherewith to convince the Translatours , or who ever else shall herein defend them , is their own practice , and that in the very words immediatly before ; where they make no scruple to joyn 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sin lieth or lying at the dore . Where if 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 be Feminine , certainly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is Masculine . And here is the same reason of Syntax in the later Sentence which is in the former .

The reason is evident out of the former words : For since the Lord promises reward for well doing ; and threatens punishment for evill doing , in all reason and equity there must be a power in man to will the good , and nill the evill .

2. Another reason may be from the great wisdom and goodnes of God , who albeit he permit sin in the world for exercise and tryall of his own people ; as he permitted some of the Canaanites , to remain in the Land , yet he reserves a power , and imparts a power unto man for the subduing of it .

Obs. 1. Hence it follows , that there is in man a free principle of well and evill doing , and that even in evill men , as in Cain here . This we finde in Saul making apologie to Samuel for his offering Sacrifice before he came , 1. Sam. 13.11 .

Obs. 2. This acquaints us with that which we call free will , which is very much mistaken by most men , For true freedom is a power to will and do what is good without any hindrance in him who wills and does it . So that the true liberty imports a releasing from a mans own self-bondage , as his carnall reason ; from his false and erroneous principles ; from his own lusts whereunto he was a servant , John . 8. from the law of sin . And being set free from all this bondage , the true libertie is the addicting ones whole selfe , understanding , reason , will , affections , actions , life unto God and his righteousness . This freedom is wrought by the Lord Jesus Christ . Joh. 8.32.36 . Rom. 6.17.18 . and 8.2 . So that Cain according to this Doctrine evident out of Gods word , might do well , or not do well , might do good or evill , yet not have free will , according to the Scriptures .

Obs. 3. Hence it appeares that to sin , is a voluntary and free act of man , it is the knowen saying of one of the Antients Peccatum si non sit Voluntarium , non est peccatum .

Obs. 4. The fallen man is not wholly destitute of all power and all strength , though impotent and weake he be . Surely our Lord knew and knowes best what strength man lost by his fall , and what strength yet temaynes with him , when he describes the man in that parable , Luk. 10.30 . fallen amongst theeves who left him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 being not quite dead but halfe dead . And therefore our last Translatours much wrong the text and the Christian reader when they turn Rom. 5.6 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 when we were yet without strength . For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is not simply without strength ; but onely weake , feeble , infirme , or sick as the English Manuscript has it ; For he who is said to be weake , is not wholly without strength , Nor can be said to have no strength at all , but only impaired in his strength . For whereas , 1. Cor. 8.7 . Their Conscience being 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 weake is defiled . And Rom. 14.1 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , him that is weake in the faith . These words do not imply a total privation of strength in faith and conscience , but only a weaknes of both , and so the Apostle is to be understood when we were weake not wholly without strength . As the V. Lat. turnes it infirme . So Vatablus , so Castellio , so Pagnin , so the French , Spanish , Italian , High and low Dutch Bibles , so Coverdale and all our English Translations , except only that of Geneva and our last Translation . Which for greater conviction of them , ye may take notice , that in most other places they render the same word not without strength , but only weake , as Math. 26.41 . The Spirit indeed is willing , but the flesh is weak 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 1. Cor. 4.10 . we are weak 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but ye are strong . And 9.22 . To the weake I became as weake that I might gain the weake 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and elsewhere .

But what great injury is done either to the Text or Reader , if we turn the words , when we were without strength ? Surely whereas most men are Proclives à labore ad libidinem , and in the matter of obedience , will rather listen to the ten Spies , who said , we are not able , then to the two , who said , we are well able , Num. 13.30.31 . If we render the words we are without strength , who will go about to use that strength which the Scripture , as he reads it , tells him , he has not ? Yea hence it comes to pass that he yeilds to all temptations from the world , the flesh and the Devil , and lies down like a great Lubber , and letts all the messengers of Satan buffet him : Why ? He has no power to resist them : The Scripture , as he reads it , tels him , he has no strength .

Axiom . 4. God saith to Cain , Thou shalt rule over it , That is , over thy sin .

Obs. 1. Sin and temptation to sin , is not so unruly , but that Cain if he will do well , may master it . The Lord himself saith , the desire of sin shall be subject unto thee , and thou shalt rule over it . Whence it evidently appears , that there is some power from the Lord even in the fallen man , to subdue his corruptions , and toward the overcoming evil with goodness , Rom. 12.

Obs. 2. Learn we hence , that some men are so hardned in their sinful courses , that though God himself preach unto them from Heaven , yet they will not be moved at it , but wilfully and obstinately persist in them . The Lord himself had preached to Cain both the Law and the Gospel , yet he remained in his hardness of heart , and his bloody purpose of killing his Brother ; as appears by the sequel of the story .

Beloved ! I may here take up a sad & serious complaint and lamentation over our much preaching and hearing ; and our little practice and obedience . They who consider the former , the frequent preaching and much hearing , would judge us of this City , to be the best Christians in the world . They who see the later , the lives and practices , and dealings in the world of many of us may judge rightly that they are the very worst . And this brings a shame upon the profession of Christianity , and causes a neglect in many of resorting to the Congregation , who observe that many place their religion in going to Church and hearing , and especially such or such a precious man . For they observe also , that he goes to Church an envious person , and returns from thence an envious person . He who comes into the Assembly a covetous man , he goes out as covetous as he came ; he who comes in a Drunkard , goes out a Drunkard . He who resorts to the Assembly a Cain rull of murderous thoughts and purposes , he goes away as arrant a Cain , as resolved a murderer as he came .

Hence it is , That as of old , men by reason of abuse , 1 Sam. 2.17 . to 45. So many at this day forsake the assembling of themselves together . They say of Erasmus , that being here in England , he came to none of our Churches , and being asked his reason , he said , because he observed that men came forth of the Church more proud then they went in . And the truth is , if men be not the better , they are the worse , because they flatter themselves with a form of godlinesse , and with that , which we object to others , the opus operatum ; as if the very hearing Gods word made them the better men .

Thus ye read of the Whore in the Proverbs , that she strengthens her self in her whoredoms by her form of godliness , Pro. 7.14.15 .

Reproof . Of those to whom the Lord gives the soveraignty and rule over sin , yet they prostitute themselves , and enslave their soules under the bondage of sin and iniquity .

Hence we have a ground of Exhortation to master and rule over our sin . When Abraham had given Hagar into the power of Sarah , Gen. 16.6 . she afflicted her and brought her under . And wheras the Lord hath given iniquity into our power , let us subdue it . A Servant will not be corrected with words , Prov. 29.19 . And therefore S. Paul , 1 Cor. 9.27 . I keep under my body , saith he , and bring it into subjection , &c. The Romans when they waged war with their Servants who rebelled against them , their Servants prevailed while their Masters fought with them with their swords : thereby they did ipso facto make the Servants Freemen . Which their Masters perceiving , brought Whips and Scourges with them into the field , and so subdued them . Words and reasonings are ineffectual to subdue the earthly and sensuall concupiscence , Venter non habet aures . Eve reasoned with the Serpent , and was foiled at that weapon . Deny ungodliness and worldly lusts , Tit. 2.12 . Resist the Devil . Tread him under foot . By Repentance and Faith the world is overcome , 1 John 5.4 . And Blessed be God who gives us the victory through our Lord Jesus Christ .

THe Voice of thy brothers blood . ] Gen. 4. Ver. 10. The word we turn blood , is plurall 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and so rendred in the margent bloods . The holy spirit could as well here have used the singular as elsewhere , but made choise of the plurall : We may conjecture some reason ; as because in shedding the bloods of Abel , Cain had shed the bloods of all his posterity , all possibilities of his off-spring , how many soever might have descended from him . Which renders the sin of murder , of all other , the most abominable , as that which , beside many other aggravations , brings with it the greatest horrour of conscience , as may appear in the example of Cain : And therefore David deprecates the guilt of killing not onely Uriah himself , Psal. 51.14 . but all Vriah's posterity also ; deliver me from bloods , O God , the God of my salvation . And because he , who takes away life , Hos. 4.2 . he takes away all good which depends upon the life , blood is taken for all sin . Bloods touch bloods ; that is , as the Chaldee Paraphrast explaines it , Sins adde above sins . And to make this sin of murder yet the more odious , the Greek hath the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to kill , taken from the name of Cain the first murderer after his father the devill , Joh. 8.44 . 1 Joh. 3.12 .

And he builded a city . ] Gen. 4. Ver. 17. When ? not presently ; for who should help him build it ? who should inhabit it ? but long after , when he had now gotten sons and daughters , and sons and daughters had been born to them . This was no sudden work . Nor is it said he builded as our Translators render it , but he was building 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 fuit aedificans , as Arias Montanus amended Pagnin who turn'd the words aedificavit , whom our Translators follow . The LXX keep the Hebrew expression , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And he was building a city . But what need was there of this curiosity , as some will call it . No doubt but Moses here wittingly laid the foundation of a spiritual understanding ; which S. Austin took notice of lib. 15. de civitate . cap. 8. In Vniverso genere humano cum primùm istae duae caeperunt nascendo atque moriendo procurrere civitates , prior est natus civis hujus saeculi , posterior autem iste peregrinus in saeculo pertinens ad civitatem Dei , &c. When first these two Cities began to run forth in all mankinde , as men are born or die , the former ( Cain ) is born a Citizen of this world ; the later ( Abel ) is a stranger in the world , who belongs to the City of God . So that , as — Non uno est conditae Roma die , Rome , we say , was not built in one day ; nor is the City of Cain built all at once . Nemo repente fit pessimus . A man is not stark naught all at one time . Cain was building a City which all ungodly men in their respective generations , Jude ver. 11. who walk in the way of Cain are yet building .

Thus on the contrary , Hebr. 11. The City of God , whose builder and maker God himself is , is not like Jonah's Gourd , or a Mushroom grown up in a night , it 's not built in a short time .

It 's true ; dreamed and fansied it may be , but builded it cannot suddenly be ; as they well know who are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 workers together with God . Alas ! There 's a great deal of rubbish to be removed . The foundation must be deeply layd . And superstructures raised thereupon by degrees . Neh. 4.10 . 1 Cor. 3.10 . It is no hasty business .

As Cain was building and they who walk in his way , are building his City ; so they who walk in the way of the Lord , are building his City also .

But let every one take heed what , and how , and with whom he builds . For Cain and his builders have as fair pretences as may be . The name of his Son and his City was Enoch , consecrated , dedicated . And ye shall finde among his posterity Mahujael Annuntians Deum a Preacher of God , and Lamech , an humble man . And these pretend to build the City of God , Ezra 4.2 . as the adversaries of the Jewes did , and would build with them . And therefore it will neerely concern us to destinguish the two Cities , which , so different , so contrary families are building , the one of the love of God and their neighbour ; which is Philadelphia ; the City of David which is Love . The other opposit here unto is the City of the devill ; which therefore must be Envy , Hatred , Malice and all uncharitableness .

This City men begin to build and inhabit , when they depart from the other . As when Cain departed from the presence of God , who is Love , then he was building his City . Thus ye read , 1 John 4.8.16 . that , when the ten Tribes revolted from the house and City of David , the first royall City wherein their Kings dwelt , was Tirza , And so it is even to this day ; When men fall off from the City of David , the City of Gods love , 1 Kings 14.17 . and the love of their neighbour , they thence forth live in Tirza , that is , according to their own lusts and pleasures in self-love , so Tirza signifies . And thus S. Paul prophesying of the perillous times , which now are if ever , his first character of those , who make the times perillous , is , Men lovers of themselves , of Caines family , 2 Tim. 3.1 , 2 , and his last character of the open sinners , is , They are lovers of pleasure more than lovers of God . All which City of open and manifest sin , is covered with a roof of hypocriticall and false righteousness , having a form of Godlyness , but denying the power of it .

These and such as these , are building the City of Cain : which by their own markes , are easily distinguished from Gods builders : And therefore the Apostle presently after their characters , adds , shun these . They may yet be further differenced by the Cities which they build .

Gods and Christs workmen are building Bethmaacha , the City of contrite , lowly , and humble men . The Devills and his son Cains builders are raising Ramatha the high , proud , and lofty City , which God and his builders are destroying . Esay 26.5 . Gods City is Bethel , the house of God . The Devils Avith and Bethaven , the house of wickedness and vanity . Gods City is Bethulia , a company of chaste virgin-soules . The Devils City is Seboim , a licentious , a lascivious , a Goatish generation , which must be set on the left hand in the judgement . Gods City is Bethshemesh , the house and Tabernacle of the Sun , Psal. 19.4 . Mal. 4.2 . which constantly continues its course of Righteousnesse and goodnesse . The Devils City is Jericho or Luneburg , Ecclus. 27.11 . Hebr. 7.2 . as the Fool changeth like the Moon , saith the Wiseman . Gods City is Sedec , whereof the true Melchisedec is King . The Devils City is Poneropolis the City of wicked men , whereof the Prince of darkness is King and governour . Gods City is Salem and Jerusalem the vision of peace . The Devils City is Rabbath or Riblatha , contention and strife . Let Cain and his builders go on and be building . Mal. 1.4 . The Lord hath said , They shall build , but I will throw down : And they shall call them the border of wickednesse , and the people , against whom the Lord hath indignation for ever .

As for us , who are Gods workmen and people , let us hear the Exhortation of Cyrus . His name , saith Plutarch , signifies the Sun , and he delivered the people of God out of captivity , and so is a lively type of Christ the sun of Righteousness and our Redeemer . He gives us this exhortation ; Ezra 1.3 . Who is there among you of all his people ? His God be with him , and let him go up to Jerusalem and build , &c. And that of Joab , 1 Chro. 15.13 . Be of good courage ; and let us behave our selves Valiantly for our people and for the Cities of our God : And let the Lord do that which is good in his sight .

He was the father of such as dwell in tents . ] By father here is to be understood the Master or Teacher , Gen. 4. Ver. 20. as he who is the inventor or author of any Art or Science . Now although Father may be a proper expression in the Hebrew tongue , yet since 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by metophore , will reach also the signification of a Teacher , we may so render the word here ; He was the Teacher of such as dwell in Tents , and possess Cattle : For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifying Cattle and possession , because the first and most antient possession was of Cattle , this translation may comprehend both without a supplement . Unles , with Castellio , we turn the words thus , Qui primus tabernacula habitavit , & pecuariam fecit . Who first dwelt in tents and used grazing or shepherdy . Verse 21 So Jubal was the Teacher of every one who handles the Harpe and the Organ . It is tru , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies to handle : but it signifies also a more gentle kinde of handling , to touch ; and so it is a more musical phrase , To touch an instrument , that is to play upon it , as the Chal. Par. turns it here .

And Jubal so carries jubilation and joyfull shouting in his name . And , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is so to be understood , appeares by the next words ; She bare Tubal-Cain , Vers 22 word for word , a whe●●● of all workmanship of Brass and Iron . Which our Translators metaphorically turn an Instructor . We may render the words , Tubal-Cain , who taught all workmanship of Brass and Iron .

The poets have deviled a Fable out of this most antient History . Of Tubal-Cain , they have made Vulcan ; whom they sain the God of Metalls , and Metall-men , ( as by Naamah the Beautiful , they may understand Venus ) and , because Metalls cannot be wrought and fashioned without Fire , they say , he first found out Fire , and is the God of Fire ; whence in the Greek , he hath his name , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or , by the Dorick Dialect , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Father or Inventor of Fire . He is said of his Metalls to have made the first Armour and Weapons of war ; A Trade very fit for one of Cains posterity .

Upon the whole matter , we may note thus much . That the family of Cain , the men of the Old World , were ingenious and witty in finding out the profits and pleasures of the world , and meanes and wayes to defend themselves in the fruition of them , and offend others ; and therein they lived voluptuously , eating and drinking , marrying and giving in mariage , untill the day that the floud came and took them all away . And thus the men of the old world prefigured the men of this later world , according to that proverbial speech , What befell the fathers , were types unto their children ; Such are the men of this world , who walk in the same way of Cain , Jude , vers . 11. and must expect the like or worse destruction , Matth. 24.38.39 . 2 Pet. 3.6.7 .

He called his name Enos . Then began men to call upon the name of the Lord. ] What ? But then ? Did not Abel , righteous Abel , Gen. 4. Ver. 26. Hebr. 11.4 . did not he call upon the Name of the Lord ? What ? nor Seth , a man of that noted piety , that he was accounted 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a God among men , deificatus homo , even a Godded man , saith Theodoret. And did not Seth call upon the name of the Lord ? If so , how then is it said , that in the time of Enos , Men began to call upon the name of the Lord ? These inconveniencies may render the translation suspected : and yet the more , because scarce any one translation speaks like another . Drusius in his Fragm. Interpretum Graec : gives this translation of the words , Tunc caeptum est invocari nomen Domini ; then the name of the Lord began to be called upon ; and then adds , Interpretatio auro contra non cara . The interpretation is not dear at any price .

I shall shew what I believe to be the true meaning of the place . What we have now in the Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Then , the LXX read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and turn'd 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hierom also read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and turns it Iste , this man . So far they agree ; but then they part . Hierom goes on ; Iste caepit , This man began . He turns 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Invocare , to call upon , which the LXX render very often 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to preach . I turn the sentence thus ; This man began to preach in the name of the Lord : that is , This man was the first Preacher before the Flood ; as S. Peter cals Noe The eighth Preacher of righteousness ; 2 Pet. 2.5 . according to the constant reading of the Greek and Vulg. Lat ; which Beza also acknowledgeth . Of which interpretation , I shall give the Reader a further account , when I shall examine that place , if the Lord will .

ADam begat a son in his own likeness , Gen. 5. Gen. 3. after his image . ] Hierome read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ad similitudinem , after , or according to his likenesse , and the same 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 repeated , according to his image . So Vulg. Lat. the LXX , Tremellius , and Piscator also read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in both places : but Pagnin , the Tigurin Bible , and the French , Munster , Vatablus , and others read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : The difference is not great either in the letters 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or the sense of the words : Nor do I here blame the Translation ; but the interpretation built upon it by many ; who aver , that Adam begat Sheth in or according to his sinful and depraved image . Whence they infer , that Sheth also must be depraved , as he who was begotten according to the corrupt similitude and image of his father . Truly it is a great unhappinesse to any one to have gotten an ill name , especially among some men ; it 's a thousand to one , he shall never regain a good report among them . Adam fell , and his fall is so aggravated , as if it were like the fall of a Potters vessel , that could never be made whole ; or like that of the Devils which can never be repaired .

'T is true ; The fall , depravation , and degeneration of our first Parents is notorious . Notorium facti , the notoriousnesse of the fact , as the Civilians speak , ye read , Gen. 3. But was that Factum permanens & continuum ? Jer. 8.4 . Must the fall last for ever ? Shall they fall and not arise ? shall be turn away and not return ? Surely the rising again , return , and recovery of our first Parents out of their fall , depravation , and degeneration , is as notable , as their fall was notorious .

For as the promise of means and helps conducing thereunto , both the Law and Gospel , Gen. 3.15 . and 3.22 . are clear and evident : so likewise the use of those means , as I have shewn . And the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and effect answerable unto those means used , is as clear and manifest . For as Moses tels us of the darknesse and the light , and 5.1.2 . Gen. 1. and 4.1 . 1 John 3.12 . so he relates the genealogie of the children of darknesse from Cain downward , who was of the wicked one born of that filthy seed ( say the Jews ) which the Serpent cast into Eve . He , figuring the propriety in the flesh , slew Abel , that breathing from God and unto God , and vigorously carries on his work of deformation , throughout the fourth Chapter of Genesis . Gen. 4. per. tot . Cap. 5.

Moses having related the Genealogy of Cain , and the children of Darkness , he gives us the Genealogy of Sheth and the Children of Light , and so sets good against evill ; life against death ; Ecclus. 33.14 the godly against the sinners . And whereas Gen. Chap. 4. he numbers up seven generations of Cain ; Chap. 5. he reckons up ten generations from Adam to Noe. Whereby he implies , that the Good shall at length overcome the Evill ; and that , when the darkness is past and the children of darkness , 1 John . 5. the true light shall then shine , and the children of light as lights in the world .

Both these so different , so contrary Families have their proportionable originals and fathers of them , 1 Sam. 24.13 . as saith the proverb of the antients , Wickedness proceedeth from the wicked . And we may say of these trees of opposit genealogies , as our Lord saith , Mat. 7.17 , 18. Every good tree bringeth forth good fruit , but a corrupt tree bringeth sorth evill fruit . A good tree cannot bring forth evill fruit ; neither can a corrupt tree bring forth good fruit , &c. Surely therefore according to our Lords own reasoning , as from fallen , corrupt , degenerate Adam , proceeded a fallen , corrupt and degenerate Cain , according to his image ; and from him answerably a sinfull generation ; So from a restored , renewed and regenerated Adam , proceeded Sheth , according to his image . And that this image of Adam , was a righteous image , and the image of God , appeares evidently , Vers. 1.2 . of this Fifth Chapter ; In the image of God , made he him , male and female created he them , and blessed them and called their name Adam , in the day when they were created . Compare now herewith , Gen. 1.26.27.28 . and judge impartially , whether this be not the same image , which Adam had before his fall ; If so , as it is clear out of that text , then , as sinfull Adam begat Cain according to his sinfull image and similitude , so righteous Adam begat Seth according to his righteous image and similitude , that is , according to his living soul , wherin the first man was made , 1 Cor. 15. and whereunto he was now renewed . And wherein God blessed them , that is , He made them fruitful , gave them power to procreate , beget , and bring forth children like themselves . Genuit ad imaginem & similitudinem suam , i. e. rationalem , & ad similitudinem Dei , hoc est , praeditos animâ rationali : Ad similitudinem enim Dei creatus suit Adam : Igitur ipse Adam genuit filios ad similitudinem Dei , hoc est , praeditos animâ rationali . Adam begat a son after his own image and similitude , that is , reasonable , and after the similitude of God , that is , endued with a reasonable soul . For Adam was created after the image of God : therefore Adam himself begat children after the image of God , that is , endued with a reasonable soul . So Vatablus reasons enforced from the context . By which reasonable soul , he understood , no doubt , the living soul , as the first man was made , saith the Apostle . And according to this image , S. Luke saith , Adam was the son of God . And according to this image of God , Luke 3.38 . S. Paul tells the Athenians — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for we are his off-spring . It 's part of a verse taken out of Aratus ; who having begun his Phaenomena with , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — after a few words interposed , he saith , — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for we are his off-spring ; That which the Poet wrote , and the Apostle cited , is , we are Jovis genus , that is , Jovae , ( as Castellio constantly turns 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) so learned Mr. Selden . For indeed the Poets Jupiter and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 was no other then what the Greeks understood by their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith Irenaeus ; which in their tongue they could not otherwise express .

Now I beseech the Godly-learned Reader impartially to consider , in what image Adam was when he begat Sheth ; and according to what image he is said to be the son of God ; and according to what image we are all said to be the off-spring of God . All which , if we shall seriously look into , we shall finde , that , when we sin , we are not to blame Adam or his fall , or the Devill , or any Antecedent predetermining destiny , but to set it upon our own account .

Enoch walked with God , Gen. 5. Ver. 22. and was not . ] In what word here , you 'l say , do I blame the Translators ? I answer , They have not herein gone 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , nor fully expressed Enochs walking with God . For I could have wished that somewhat had been added , if not in the Text , at least in the Margent , which might have explained the fulnesse of signification , which is in this word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and especially in this Conjugation , here turned only to walk , which comprehends much more . It meets us first in this place . It 's used most-what in this Conjugation in a borrowed sense , and signifies constancy and continuance in the good way of life , which cannot but be well-pleasing unto God . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — What ever is good , is lovely . Yea , so well-pleasing , that so to walk and please God , are one and the same thing . Thus here where Enoch is said to have walked with God , the LXX turn it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he pleased God . Hebr. 11.5 . And the Apostle , Hebr. 11.5 . Enoch before his translation , had this testimony 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that he pleased God . Gen. 6.9 . So Noah 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 he walked with God , the LXX turn it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he pleased God .

Thus where we have in our translation , Psal. 116.9 . I will walk before God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the LXX have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I will walk pleasingly before the Lord in the land of the living . Gen. 17.1 . and 24.40 . and 48.15 . The like we have in divers other places . The issue of all which is , that to walk on constantly in the way of Gods Commandments , and to please him , are all one .

And yet there is somewhat more implyed in this kinde of walking . Where ever the word is taken in this sense , 't is in the reciprocal form , and includes a reflex act : yea , and this word , of many in this form , is frequentative . Which , because walking is a progressive motion , imports our continual walking in holiness and righteousness , and so pleasing God , and our reflex and reciprocall delight , contentment , complacency and pleasing of our selves in this continuall walking and pleasing God .

Now that such a full signification as this , might have been expected of our Translators , Heb. 11.5 . the Apostle in the place named warrants , as also in diverse other places in the New Testament . I shall name one or two more . S. Paul prayes for the Colossians , Col. 1. that they may walk worthy of the Lord unto all pleasing . And he exhorts the Thessalonians by the Lord Jesus , 1 Thes. 4.1 . that as they had received of him how they ought to walk and to please God , so they would abound more and more . Where he tells us the manner 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 how we ought to walk and please God ; how is that ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that ye abound , saith he , more and more in so doing .

This exact walking is here recorded of Enoch and again presently after . Rare and singular piety ! Gen 5.2 . But was this properly Enoch's walk , or was it common unto more ? We read , that Noah also walked with God . And 6. Ver. 9. Yea surely this duty of walking and pleasing God and abounding in so doing , although applyed to one or other eminent man in an age , and Enoch was the first that we read so to have done , yet Quantum generis est in specie , this duty is common unto all believers . And all Enoch's forefathers , even from Adam renewed , downward to himself , had walked in the same way of life and holyness , though Enoch were the first who was honoured with this renouned testimony , because he walked with God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 more notably , more eminently , more exactly than other men of his generation , yea than other holy and devout men of that age did . He was one of the Eight Preachers of Righteousness , before the flood . Yet is the same walking and pleasing God and abounding in so doing , required of all and every one of us in our generation : We have the very same God ; Psal. 110.3 . His will the same ; His power enabling us , the same , or a greater measure of it put forth in this day of his power ; His way the same , which is therefore called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 That good way among the old pathes . Jer. 6.16 . And therefore the Apostle exhorts the Ephesians , Colossions and Thessalonians to walk in the same way . Ephes. 5.15 . Col. 4.5 . 1 Thes. 4.1 . Gen. 12.5 . 1 Pet. 3.6 . Yea Abraham the Father of the faithfull and Sarah the Mother of all the faithfull and obedient , they both themselves walked in the same way of the Lord , and taught others also . That 's meant by their getting of Souls in Haram , that is , they made them subject to the law , saith the Chalde Paraphrast . These are they whom Abraham trained up and taught to walk in this way of the Lord ; Gen. 14.14 . and therefore they are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( whence Enoch has his name ) his instructed , disciplined , initiated , consecrated or dedicated ones . And the Lord knew , that Abraham would command his children and his houshold after him , and they should Keep the way of the Lord to do justice and judgement . Gen. 18.19 .

O that there were such an heart in every one of us , and whosoever shall read this testimony given to this old way , and the manner of walking in it , that we also would wholy dedicate our selves unto the Lord , to walk in the same old way , wherein Enoch and all the holy Fathers walked ! O that we would train up our children and teach them to walk in the same old way ! O that this we would do really and sincerely , not in pretence onely ! as even Cain could call his first born son Enoch , and we can give our children good and well-boding names . Gen. 46.9 . Numb. 26.5 . But as Reuben called his Eldest Son Enoch , ( the same name , though our Translators were pleased to call him Hano●h , ) and of him came a whose family who walked in the same way , and are so called Enochites : It is the wise mans counsel , that we would do the like ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 initiat & train up a child in his way ; Prov. 22.6 . and when he is old , he will not depart from it .

It is true , he who walks in this way , must resolve to be of none account in the evil world ; as when Enoch walked with God and pleased him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 he was not ; as the people of God are his hidden ones . Gen. 5.24 . Psal. 83.3 . Col. 3.3 . Heb. 11.3 . And their life is hid with Christ in God . The Apostle tels us , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 he was not found . It seems , he was sought for ; For there is great search made after Enoch , after the Enochites . As when the Scripture tels us of such men as walk and please God , continue and persevere so walking , and delight themselves and finde a complacency in that walking with God , and that these are such as the Sccripture calls Perfect men , exact walkers with God ; commonly the next question is , Where are there such men to be found ? Truly if I knew any such men , I would not tell such curious Questionists , who often are of the Canish generation . Ye know , that not only the Wisemen , but also Herod sought after Christ , Mat. 28.16 . and said , he would come and worship him ; but ye finde the true reason why he sought him , to worship him with a mischief .

Nor do I doubt but , should the Lord Jesus Christ appear again in the flesh , as he did to the Jews , many there are who professe him , that would deal as hardly with him , as the Jews did , and Herod intended to have done .

But as the Canish generation sought Enoch , and found him not ; so neither could Herod the Saducee . Nor shall the Pharisees finde him or his Enochites ; who seek them among the Sects , ( which are works of the flesh ) as the living among the dead ; Gal. 5.19 . as if Enoch were of this Sect or that . Truly the Enochites , the exact walkers with God , they are above all Sects , they are true Christians .

Some will say , these things are above the Moon , above the Clouds . Thus I know , many have , and will also deride this truth . Yet they speak more truly then they are aware . For the Woman the Church is clothed with the Sun [ even the Sun of Righteousnesse ] and has the Moon [ even the Mans reason ; which rules him , in his night of ignorance touching spiritual things and things of the Day , ] under her feet .

There are some Mountains so high , that from the tops of them , ye may see the Clouds rack below . And from the Mountain of the Lords house , that 's situated on the top of the Mountains , Esay 2.1 . they who are true Enochites may discern the Clouds without water , Prov. 25.14 . which promise much piety and holinesse , but perform nothing : even Clouds without water carried about with every winde of doctrine . Alas ! Ephes. 4.14 . These are yet in their very rudiments under the Law ; and therein continue , yet think to finde Enoch and his Enochites . But what our Lord saith to the Jewes , belongs to these , Ye shall seek me , John 8.21 . and shall die in your sins .

Nor indeed can they hope better of their own estate , who account contemptuously and basely of Enoch and his Enochites , the exact walkers with God . For in such base esteem are these with the evil world , which think and speak slightly of them , as the Sodomites of Lot , this fellow , &c. The Apostate Israelites of Moses , Gen. 19.9 . Exod. 32.1 . Hebr. 7.28 . This Moses ; and the Jewes of Christ the true Enoch , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , consecrated , that is , an Enochite ; This fellow : John 9.29 . Acts 24.5 . And we found this fellow perverting the nation . And of S. Paul a true Enochite , We have found this man a pestilent fellow , &c. And what good man , who endeavours to walk with God and please him , can hope to please the Cainish generation , or expect any better opinion of himself from them ?

They walk two contrary wayes . Now men measure out their esteem of others according to their love and the way wherein they walk ; and so desire to be like to them and imitate them . Similitudo est causa amoris . Now Enoch and his followers walk in a lone way , a narrow path , which few men finde , Mat. 7.13 , 14. and much fewer walk in ; and therein they please God . And who will love or esteem such a man ? Who will think him happy ? Who will desire to be like unto him ?

As for those who walk in the way of Cain , Jude v. 11. they love those who walk in the same way with them ; have such in high estimation and honor . They call and think the proud happy . Mal. 3.15 . Psal. 10.3 . They speak good of the covetous , whom God abhorreth . So that their minds , thoughts , wills , affections , and wayes are not only contrary one to other , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . My thoughts , saith the Lord , Esay 55.7 , 8 , 9. are not as your thoughts , nor my wayes , as your wayes , &c. And therefore as it followes well , Enoch walked and pleased God , and therefore was esteem'd and honour'd of God : So it follows as well , according to mans corrupt reasoning and estimation , Enoch and his followers walk and please God ; and therefore they displease , and are in no esteem among men . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 they are not .

Yet that which is very strange and rare ; Contempt and Envy meet both together in a true Enochite , in every one that walks and pleaseth God . Nemo curiosiùs calcat quod contemnit ; no man will trouble himself to kick what he contemnes , saith Seneca : Yet the Enochite , Who walks and pleaseth God , is not onely so despised and vilified , but envied also , and that even to death . For according to an higher degree of walking and pleasing God , there ariseth an higher antipathy and more intense disaffection and displeasure of men against them who so walk and abound in pleasing God , and pleasing themselves in so walking . In so much as , did any man walke as Christ walked , which is the duty of all men , who are in Christ ; 1 John 2.6 . For he who saith , he abideth in him , ought himself to walk as he walked ; such an one would be hated as Christ was hated , John 15. and persecuted as he was persecuted , which evidently appears from hence , that , if any man endeavour in good earnest to follow his stepps , he drawes after him from the world , envy , hatred , malice , all uncharitableness ; yea , murdering , burning , massacring , persecution for righteousness sake , and that among such as are pretenders unto righteousness . Cain , religious Cain murdered his own brother ; 1 Iohn 3.12 . wherefore , but because , Abel offered a more excellent sacrifice than he , and so pleased God ? Wherefore slew he him ? Saith S. John , but because his own workes were evill and his brothers righteous ? 1 Sam. 20.32 , 33. And when Jonathan asked Saul , why David should be slain ; and what evill had he done ; That was evill enough ; Saul cast a javelin at him to kill him , for asking that question . Thus when our Saviour appealed to the Jewes , which of you convinceth me of sin ? Iohn 8.46.7.8 That very question was conceived to be a very great sin , and occasioned another ; Say we not well that thou art a Samaritan and hast a Devill . Mat. 27.23 . Nay , their malice ended not in reproachfull words : For when Pilate asked them , what evill hath be done ? T was evill enough to have done no evill ; The text saith , they cryed out so much the more , let him be crucified . It was sin enough in Paul so to have walked and pleased God , that he could truely say , I have lived in all good conscience before God untill this day . Then Ananias commanded those who stood by , to smite him on the mouth . Acts 23.2 . And it was well he scaped so .

Nor is this observable onely in the visible Church ; but in every Nation who so ever fears God and works righteousness , and so walkes and pleaseth God initially , Acts 10. as Cornelius did , even for that very reason , he is not accepted of men . That Hermodorus was bannished from Ephesus , Aristides , Themistocles , Alcibiades and others from Athens by Ostracisme , no other reason can be given , but onely that they were excellent men , and abounded more than others in doing good . They walk'd up to that light they had . Nor is there any other cause alleaged by Lampridius why Heliogabalus was displeased with Alexander his adopted son , but onely because he was unlike unto his father , a continent , chast and temperate man . Nor why the same Emperour put Ulpian the great Lawyer out of his place , but onely because he was an upright and honest man in it . Indeed other reasons are alledged commonly , as against Socrates and others ; but the onely true one was that which the Ephesians , as Strabo reports , used when they bannished Hermodorus ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : We will not that any of our Citizens be too good and profitable unto others . And that country man had not yet learn'd the art of Seeming , when coming to Athens , he met Aristides called the Just , going out of the City , and gave him an account why he came to Athens to bannish him ; why , saith Aristides , What evill have I done , that you intend this evill against me ? The Country man answered him bluntly , Mihi non placet istud nomen Justi . I like not , saith he , this name Just .

But why stand we on particulars ? Wisd. 2.12 . Salomon long since discovered the general designe of ungodly men , against those who endeavour to walk and please God , and exceed others in so doing ; it fits them of this generation extream well : Let us lie in wait for the righteous , because he is not for our turn , and he is clean contrary to our doings , He upbraideth us with our offending the Law , and objecteth to our infamy , the transgressions of our education : He professeth to have the knowledge of God , and he ●●lleth himself the childe of the Lord : He was made to reprove our thoughts : He is grievous unto us even to behold : for his life is not like other mens : His wayes are of another fashion , we are esteemed of him as counterfeits : He abstaineth from our wayes as from filthinesse : He pronounceth the end of the righteous to be blessed , and maketh his boast that God is his Father . After this long enumeration of his crimes alleaged against him , they proced to sentence . Let us see if his words be true , and let us prove what will happen in the end of him . For if the just man be the Son of God , he will help him and deliver him from the hand of his enemies . Let us examine him with despitefulnesse and torture , that we may know his meekness , and prove his patience . Let us condemn him to a shameful death .

But this is the great consolation to Enoch and his Enochites , which over-poiseth all the contempt and hatred of the evil world . To them Enoch 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Enoch is no body , despicable and hateful : But God receives him : Enoch pleased the Lord ( saith the Wise-man ) and was translated , and was an example of repentance to all generations . Ecclus. 44.16 , 17. Noah ( who walked with God also ) was found perfect and righteous in the time of wrath : He was taken in exchange for the World : therefore was he left as a remnant unto the Earth when the flood came . Yea , though Enoch and his Enochites be given for lost men ; Esa. 62.12 . Psal. 83.3 . yet the time will come when that of the Prophet shall be fulfilled , They shall be sought out . Though pursued and persecuted , yet the Lord hides them ; and then they are safe . Nor man , nor other Creature can hide it self from God : nor can man or any other Creature finde those out whom God hides . Yea , though the Devil himself by subtilty and violence attempt their destruction , yet the Gates of Hell shall not prevail against Gods hidden Ones . What though the evil one walk about seeking whom he may devour ? What though he cast his fiery darts at us ? Gen. 15.1 . and 17.1 . What saith God to Abrabam the Enochite and every one of his children , Walk before me and be perfect ; I am thy shield , that will quench the fiery darts of the evil one . Yea , the Lord is a buckler unto them that walk uprightly . Prov. 2.7 . Such protection holy David promised himself , and all the true Enochites who walk and please God ; Psal. 27.5 . and 31.20 . Thou shalt hide them in the secret of thy Tabernacle . Temples are alwayes held inviolable : So that they whom the Lord hides in his Tabernacle and Temple , and the secret of it , that is , 1 Cor. 3. in himself must needs be safe . For as his Enochites are his Tabernacle and Temple , Rev. 21.22 . Exod. 33.21 . so is he theirs . He hides them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the Rock , that is , in Christ , where Moses was hid when he saw God . And now they are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 beyond al the power that the enemy has to hurt them . Thou shalt keep them secretly from the prides of men , in the time of wrath thou shalt hide them from the men of the army . When is there greater trouble or danger than in the time of war , and wrath , when the Lord opens Din ? Then thou shalt hide them from the sword-men , Ab ore gladii from the power of the sword , and à gladio oris , from the strife of tongues . All this imports preservation from evill . And the good , is as great , whereunto he preserves them . For How great is the Goodness that thou hast laid up for them that fear thee , which thou hast wrought for them who hope in thee , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ex diametro , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , maugre all the opposition of the sonnes of men .

Lastly , what is that greatest good , which the eye of the naturall man hath not seen , nor his ear heard , nor has it entred into his heart to conceive ? That good the great God hath promised to Abraham and his sonnes the true Enochites , who walke before him and are perfect : Gen. 17.1 . To them he himself is a shield and an exceeding great Reward , even the eternal life it self . He is thy life and the length of thy dayes , Deut. 30.20 . saith Moses , which recompensed Enoch's short life . Of all the Patriarchs before the flood , Enoch lived the shortest time , onely 365 years ; So many years as there are dayes in one year : Yet was Enoch the father of Methusala , who , of all the fathers before the flood , lived the longest life . A short life well lived in the acceptable year of the Lord , begets the longest life , even the everlasting life .

This same shall comfort us concerning our work and toyl of our hands . ] Gen. 5. Ver. 29. The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies , he shall give us comfort , refreshment or case : and so it will suit with the words following , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : He shall give us case , rest or refreshment from our work and toyl of our hands . Lamech in these words intends to give the reason of his son Noah's name ; which is not from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to comfort , but from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to rest : and so the Etymology was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he shall give us rest . I may , if the Lord will , give a more generall reason for this , as also for other proper names in Scripture , whose notations may seem to differ from them , as this doth . And thus the LXX understood and expressed the words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : This man shall give us rest , or quiet us from our works . Thus the V. Lat. Ab operibus nostris , from our works . So Vatablus , Ab opere nostro , from our work . Thus also the Tigurin Bible , Munster , and Castellio , and one ancient Dutch Translation . The Particle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sometimes may signifie de , as Tremellius and the French , Italian , and Spanish Translations render that Particle : as also our English which followes Tremellius herein . But to comfort that Age concerning their work and toil , and the curse of the Earth , it is a large expression , and not so fit for this place ; if we shall consider how Noah made good what his Father Lamech boded of him ; Namely , that he gave ease and rest to his Father and his generation , by removing the curse from the Earth ; which we read not so much as promised from the first time it was imposed on it , until Noahs dayes . And therefore the Jewes say , that the Lord would not accept an Offering from Cain , of the fruits of the Earth , because it was accursed . But when Noah was born , and became a just man , walked with God and was perfect in his generation , and so found grace with the Lord , then the Lord promised , he would no more curse the Earth . Omnia retroacta opera , scilic●t peccata quieverunt per Noe , qui ea sepelivit diluvio . All former works , namely , their sins ceased by Noah's means , who buried them in the sin-flood , ( as the Dutch call Noahs flood ) so S. Hierom. And the cause of all their incessant labour and toil being removed , the effect also was removed with it . And this Noah did by finding out meanes to facilitate mens necessary paines , and to asswage their griefes . 1. The former by inventing the Plough with other Instruments of Husbandry , and applying Oxen thereunto , and teaching the way to till the ground , being himself taught by the great Husbandman . John 15.1 . This the Poets attribute to Saturn , Janus or Ogyges ; who indeed , according to the best Mythologists , were no other than Noah . 2. He asswaged their griefes by planting the Vine , and teaching the use of Wine : which comforts and makes glad the heart of man , whence Anacreon calls Wine 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and , Psal. 104.15 . in the Epigram , Bacchus is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Both which Horace expresseth , Solicitis animis onus eximit — Wine takes off the burden from pensive mindes .

Hence the old Poets say , that Janus ( who was Noah ) had his name from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Wine ; who taught the Italians and other Nations the planting of Vineyards and use of Wine . And adde , that , after he had himself miscarried by it onely once , he forewarned all men for ever after to use Wine moderately ; Which yet , I fear , very few have learned of him , but rather his excesse ; and by his nakednesse endeavour to cover their own ; and excuse their habitual intemperancy by pretence of infirmity . And because Noah saw the former and later world , they say Janus had two Faces . And they who feign him to be Saturn , say , that in his time was the Golden Age , when Men 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — So the old Poet.

But Oh the unthankfulnesse of Man to his Creator ! The mediate Authors of any particular good unto mankinde , are Deified ; God himself the Author of all good both for necessity and delight , Hos. 2. is not owned . He who teacheth to plant and sow , &c. is accounted a God . He who gives his rain from Heaven and fruitful seasons , filling our hearts with food and gladness , He in whom we live , and move , and have our being , without whom he that planteth , 1 Cor. 3. Esay 28.26 . is not any thing , nor he that watreth any thing , he is not acknowledged . He who taught men Husbandry , and somewhat cased them of their labours and griefes , is accounted a God . He who taught him who first instructed men in husbandry , who owns him ? O the wonderfull grace of God! O the ingratitude and great unthankfulness of men !

Doubtless historical Noah though deified by the Heathen Poets under diverse names , as he who gave the world comfort and rest from their labours , and the curse of the earth , yet he was onely a figure of him , who removes the labour and curse and restores the blessing , Gen. 8.21 . as I shall shew more in due place .

I Will destroy man , Gen. 6. Ver. 7. which I have created . ] The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies properly to blot out . And so it is rendred in this place by the LXX 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; and elsewhere upon the same argument ; Gen. 7.4.23 . and why we should use a metaphore here taken from building , or demolishing what is built , when the wisdom of God makes choice of one borrowed from Graving , Writing , or Painting , or defacing what is painted , or written , or graven , I know not . The Metaphore here taken from Graving , Writing , or Painting may have reference to the image of God pourtrayed in Man whom God made after his own image , 2 Esdr. 8.44 . Wisd. 2.23 . yea an image of himself ; which because the Man had , by his wicked imaginations , thoughts , desires , and purposes , depraved and marred , and in stead of that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that good image and similitude wherein he was created , had now drawn upon his soul 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the evil image or similitude ( for so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 may signifie , ) Gen. 6.5 . the Lord here threatens , that he will blot out man , that image which he had made .

This image of God consists in knowledge , Col. 3.10 . Ephes. 4.24 . in righteousness and holiness of truth . Which Divine Plvto hath almost word for word in his The●●● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The likeness of God is , to be righteous and holy with wisdom or prudence . And as Christ is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the figure of his fathers hypostasie or substance ; so the true Christians are made according to Christ , Iohn 1.16 . of whose fulnesse they receive 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 even grace for grace , every grace in us answering to the counterpart of it self in Christ , as every impression and print in the Wax , answers to every print and impression in the Seal .

This image of God is in the soul , yet so that Per modum redundantiae by way of redundancy , it overflowes also upon the body . For as by an Image or Picture , we understand not onely the lineaments and portraiture of him that 's drawen , but also concretely the table wherein it is drawen . And as we conceive the Kings Image in his Coin not onely formally , abstractly , and apart , the resemblance and figure of the King , but also concretely and joyntly the money , the Silver or Gold , wherein it is imprinted . Even so the image of God howsoever it be primarily in the soule , yet it may be said also to be in the body , the seat of the soul ; whose rectitude and straitness proper to that alone of all the living creatures , represents that inward rectitude and uprightness , wherein the man is made , and an argument of Majesty and Soveraignty over all the Creatures ; the strength , proportion , beauty , feature and comliness are answerable in some sort to the like vertues in the image of God . According to which S. Paul saith , that the earthy man , Rom. 5.14 . the first Adam was a type or figure of the second , or him that was to come , as the first and rude draught of him . As also because the soul works by the body conformably to the image of God ; whence it is , Rom. 6.13 . that the members of the body are instruments of righteousness unto God . And hence it is , that S. Paul saith , 1 Cor. 6.20 . that our bodies and Spirits are Gods . Yea , the image of God extends it self so far , that all the outward creatures belonging unto man , may be said in some sort to appertain unto the image of God in man ; not onely because Dei Vestigium est in creaturis , saith the School , the footstep and similitude of God is in the creatures ; but also because God hath given unto man the outward creatures not as any part of his image , but to adorn his image in him . As Painters and Carvers set out their Images and Statues , by Pictures of diverse creatures , which are not any parts , but ornaments of the Statues and Images , which they principally intend to make . Thus every creature hath Gods mark upon it , aut imaginem aut vestigium , either Gods expresse image upon it , as the reasonable creature , or some other impression or similitude of the Deity ; which remembers us , and sends us to the Author of it : As when we see among the Creatures any thing that 's beautiful and fair , or strong , or any other way good , it minds us and causes our thoughts and meditations to ascend unto that Essential beauty , strength , or whatsoever other Excellency is to be found in God .

In a word ; Gods mark and footstep in the Creature is in order unto Gods Image in man . Gods image in man is in order unto Gods image which is Christ . Gods image , which is Christ , 1 Cor. 3.22 , 23. is in order unto God . This gradual order is excellently observed and set down by S. Paul ; All things are yours , and ye are Christs ; and Christ is Gods .

When now the man had defaced that glorious image of his God , in himself , and disturbed that excellent order of himself and all the Creatures unto God , The Lord sent 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a flood to confound all order ( as that word signifies ) a sin-flood to blot out his image and footstep out of his creatures as we read ; Gen. 6. The Lord saw , that the iniquity of man was great in the earth , and all the image , form , or shape of the thoughts of his heart , was onely evill all the day . And it repented the Lord , that he had made man on the earth , and he mourned at his heart ; and the Lord said , I will blot out man whom I have created , from upon the face of the earth , from man even unto beast , and unto the creeping thing , and to the foul of the heavens ; because it repenteth me that I have made them .

I desire the Reader to consider , upon what ground and Motive , the Lord here resolves to blot out man and beast from the earth . It will make much for the understanding of Gen. 8.21 .

ANd the Lord smelled a sweet savour , and the Lord said in his heart , Gen. 8. Ver. 21. I will not again curse the ground any more for mans sake ; for the imagination of mans heart is evil from his youth ; neither will I again smite any more every living thing , as I have done . ] If thus we read these words , very ill use may be made of them , as for an encouragement unto sin ; because the grace of God so much aboundeth . For according to this Translation , the Lord here seems to promise ; that he will not again deal so severely with mankind , because the imagination of mans heart is evil from his youth ; and therefore so to curse the ground for mans sake ; so to smite every living thing , would be to no purpose : Why ? because mankinde is incorrigible ; the imagination of his heart is evil from his youth ; and therefore to go about to mend the matter by blotting out the living creature , as if thereby the sins of men could be blotted out , it would be as available , as if a man should endeavour to draw water with a Net . So one of the Fathers reasons from hence , whose name I spare . Another of them argues thus down-right : The Lord saith , I will not any more curse the Earth for the works of men , because the minde of man is set upon mischief from his youth ; therefore I will not any more smite every living soul , as I have done . And lest we should think , that the Ancients onely were of this minde ; most of the later Expositors are of the same judgement . The Glosse of the French Bible speaks their opinion . For it sets a Star in the Text , directing us to somewhat more remarkable in the Margent ; which is this : He shews , what men must be until the end of the world , wherein all mankinde is condemned as wholly wicked and depraved . How then ought these words to be rendred ? That we may understand this , we must look back at the former words . For if we consider the former words , they will give light to these , Verse 20. Noah builded an altar unto the Lord , and took of every clean beast , and of every clean foul , and offered burnt offerings upon the altar . And the Lord smelled a savour of rest ( so the Marg. according to the Hebrew ) And the Lord said in his heart , I will not &c.

These words present us with Noah's acts , and the effect of them . Noah's acts are building an Altar , and offering Sacrifice upon it . The effect , Gods acceptance intimated in the Savour of rest : and his promise thereupon .

Surely our God is not taken with outward Offerings or Sacrifices . These were onely figurative of Christs acceptable Sacrifice . Noah was a manifest type of Christ , whom he prefigured in his name , and in his works . 1. Hierom renders Noahs name ( as from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) by two words , Cessatio and Requies , Cessation and Rest . 1. Cessation implies leaving off former labour . 2. Rest , acquiescence and complacency in good . Both which are answerable to the two parts of universall Righteousness , and the whole will of God ; ceasing from evill , and doing good ; whereof we have frequent mention , Esay 1.16 , 17 1 Pet. 3. cease to do evill , learn to do well , Eschew evill , and do good .

In both respects , Psal. 40.8 . Noah was a type of the Lord Jesus , who was content to do Gods will . Yea , who was figured by David , that man who was to do all Gods wills , Acts 13.22 . ( the word is plurall ) which wills are our sanctification and separation from all evill labour , and the curse , and enstating and quieting our soules in the Blessing . According to that gratious invitation , Come unto me all ye that labour and are heavy laden and I will give you Rest . Matth. 11.28 , 29. Take my yoke upon you , and learn of me ; for I am meek and lowly of heart ; and ye shall finde rest unto your souls .

Thus the true spiritual Noah gave to Lamech , and yet gives to Lamech , that is , to the poor , contrite , and humbled soul , rest from all the labour and toyl in sin ; which the historical Noah his type could not effect ; much lesse could he give to that generation Rest from the curse . Levit. 10.17 . Esay 53.10 . Mat. 20.28 . That 's the proper work of the spiritual Noah the Lord Jesus who redeems us from the curse , and gives us the blessing . Dan. 9.24 . Gal. 3.13 . He is the true 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Ransom for many ; yea , the Ransom for all in all Ages , who ever are of Lamechs family , lowly and poor in spirit , contrite and humble . The promise of redeptmion is made unto all such . 1 Tim. 2.6 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Who gave himself a Ransom for all , a testimony for proper or several times or seasons ; that is , according as every age , and every person in every age , is fit to receive it , and is capable of it . Such a capablenesse and fitnesse to receive the Ransom , is necessary .

Yea , and Christ himself giving himself for us , requires 1. An imitation of his death in our selves , and 2. A like minde towards others . First , he requires an imitation of his death in our selves ; 1 Pet. 4.1 , 2. so the Apostle : For as much as Christ hath suffered in the flesh , arm your selves likewise with the same minde : For he who hath suffered in the flesh , hath ceased from sin , that he no longer should live the rest of his time in the flesh , to the lusts of men , but to the will of God , &c. Therefore Noahs Ark had the exact proportion of a Coffin fitted to a dead mans body , signifying and requiring our death and burial with Christ , that we may arise with him , and walk in newnesse of life ; 1 Pet. 3.21 . which therefore the same Apostle compares to Baptism . 2. He requires of us a like minde also in regard of others . Epoes . 5.1 , 2. For so an other Apostle , Be ye followers of God , saith he , as dear children , and walk in love ; how ? even as Christ loved us and hath given himself for us , an Offering and a Sacrifice to God , for a sweet smelling favour ; which was figured by Noah , Gen. 8.21 . who offered up a sacrifice 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of a sweet smelling favour , or savour of rest : it has Noahs name in it . And he commands us , that we even so love our Brethren ; & , because Manifestatio dilectionis est exhibitio operis , as one of the Ancients speaks , He requires , that we manifest our love , Mat. 5.48 . 1. In doing good one to another , that every one be Homo homini Deus , that one man be even as a God unto another ; 2. and in suffering evil one for another : yea , even for sinners : according to that of Philo Judaeus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Rom. 5.8 . a good man is a kinde of Ransom for an evil man , yea according to Christs suffering ; how much more for good men ? So Christ loved us and gave himself for us . Let the same mind be in us , Phil. 2.5 . — 8. which was also in him . Wherein ? He humbled himself and became obedient unto the death &c. Will we read this more expressely ? 1 John 3.16 . It is the speech of the Beloved Disciple ; Hereby perceive we the love of God , because he laied down his life for us ; and we ought to lay down our lives for the Brethren .

Thus the Lord Jesus the true Noah removes the curse , being made a curse for us . He procures also the Blessing ; which also was figured by Noah . He procures the Blessing by two acts . 1. Preparatory which is Removens prohibens ; 2. Direct ; first , Preparatory , Acts 3.26 . whereby he prevents every believer ; For God having raised up his Son Jesus hath sent him to bless us and to turn every one of us away from our iniquities . This preparatory act is as it were a fitting and seasoning of our vessells ; which done , Gal. 3.13 , 14. Tit. 3.6 . then followes his direct act , the filling of our vessells being so fitted and prepared , with the Spirit of grace ; which God sheds on us abundantly through Jesus Christ our Saviour . And so blesseth us with every spiritual blessing in heavenly things .

Hitherto we have considered Noah's Name , and found how short he came of the full performance of what his father Lamech had boded of him ; which yet was fully accomplished by the true Spiritual Noah , whose type he bare . Come we now to consider the acts of Noah , which also were more completely done by the Spiritual Noah .

2. As for Noah's acts , they were two . 1. Building an altar , and 2. Offering Burnt Offerings upon that Altar . The Altar prefigured Christ and his patience ; who is that true Altar , Mat. 23.19 . which Sanctifies all our gifts . And by whom we offer up unto God the Sacrifice of Praise . The Apostle applies this unto Christ ; Heb. 13.10 . and especially to his propitiatorie Sacrifice . We have an Altar , saith he , whereof they have no right to eat , who serve the Tabernacle : For the bodies of those beasts , whose blood is brought into the Sanctuary , by the High Priest , for sin , are burnt without the Camp . Wherefore Jesus also , that he might sanctify the people with his own blood , suffered without the Gate . 2. The Sacrifice , which Noah offered , yielded a sweet Savour unto the Lord ; so that he smelt a savour of rest , wherein Noah's name is contained , as I shewed before . But can we think that God is delighted with the smell of burnt beasts , Psal. 50. as Lucian saith his heathen gods were ? Doubtless this Sacrifice of Noah signified the expiatory Sacrifice of Christ , who gave up himself an Oblation for us , and a Sacrifice to God for a smell of a sweet Savour . Ephes. 5.2 . And this is that Savour of rest , which the Lord here smelt .

And by this Sacrifice , Gal. 3 , 13. the true Spiritual Noah takes away the curse , Christ hath redeemed us from the curse of the law being made a curse for us ; and gives the blessing , as hath been shewn . All this premised , let us consider the following words here in question , whereunto I have hitherto made a long but a necessary preamble .

The Lord smelt a sweet savour of rest .

Whereupon the Lord said in his heart , I will not again curse the ground any more ; Or , word for word , The Lord said unto his heart , or in his heart , or to his heart , that is , to the heart of Noah , to comfort him ; for so to speak to ones heart , is to comfort , as the Prophet varies the phrase , Esay 40.1 , 2. Hos. 2.14 . And thus the Ancients understand the Lord to direct his speech to Noah . I will not adde to curse the Earth any more for man , because the thought , frame , form , or shape of the heart of man was evil from his youth : and I will not adde any more to smite all living , as I have done .

By all this , it appeareth ; that those words , [ because the thought of the heart of man was evil from his youth ] are brought by the Lord , as a reason why he had cursed the earth and smitten all living . Nor is this any wresting of the words at all ; but the clear context . I put was instead of is . There is no Verb at all in the Hebrew , but one must be necessarily supplied ; and such as rather refers to the time past then either to the present or future . Because the words contain the Lords reason , why he dealt so severely with the old World ? And lest this seem gratis dictum , and onely any private opinion , it 's clear , that upon this very reason , Gen. 6. the Lord resolved to punish the old World with the flood ; The Lord saw , that the wickednesse of man was great in the earth , and every imagination of the thoughts of his heart , was onely evil every day , &c. And the Lord said , I will blot out man whom I have created , from the face of the earth . And the same reason the Lord brings here , why he had blotted out the old World : And thus Tremellius understood the words , as appears by his pointing of them : & thus Pagnin also and Castellio who puts the words in a Parenthesis , and expresly refers them to the former as the reason why the Lord had so severely punished the old World . Yea , the Lord elsewhere so reasons in Esay . Esay 54.7.10 Let us now see what will follow if those words be understood as a reason why the Lord will not any more punish the old World as he had done .

They , who make those words [ the imagination of mans heart is evil from his youth ] a reason why the Lord will no more curse the ground for mans sake , nor smite any more every living thing as he had done ; they who so reason , and understand the Lord here so to reason , they make the case of mankinde desperate ; and God leaving man in that case , without remedie of his misery , and without hope of reformation by any punishment . Yea , hereby they obliquely deny the general judgement ; 2 Pet 3.7 . when without doubt there shall be an universal perdition of all ungodly men ; whereas here they seem to understand God to say , — Quod multis peccatur , Gen. 6.5 . inultum est . Yea , they make that to be here an argument of Gods mercy , which before was the main motive of his wrath . So that strange collections are made from hence . One of great fame and regard , a German Author whom I will not name , concludes hence ; our nature is Gantz und gar altogether uncapable of any good , and inclined to all evil . So that little notice is taken , That these words have reference unto the former , and are a motive unto Gods former severity . Nor do men regard the atonement here made by Christ figured in Noahs Sacrifice . Nor how the Lord does restituere in integrum ? Gen. 8.22 . begin the world again with mankinde , promising , that , while the Earth endureth , the seasons of the year shall not be interrupted by an universal judgement , Jer. 33.20.21 . Gen. 9.1 . — 17 as they had been , whereby also the Lord confirmes his promise of grace by Christ . Nor is there any due respect had to the blessing of God upon Noah and his family , nor to that dominion which God gives them over the Beasts , figuring more savage Beasts in us ; nor to those seven Precepts given to the sons of Noah , whereof the seventh is here first given , viz. prohibition of eating flesh with the life and blood : and the other six supposed to be given before : which all Nations who had communion and fellowship with the Jewes , must observe . Nor have they regard to Gods covenant with Noah and his house and every living soul for ever , and that ratified by Gods oath ; Esay 54.9 , 10 and a visible signe .

All which , if duly considered , will appear to be as great grace as was vouchsafed to man , if not greater than that given him before the fall , which was divine blessing , Gen. 1.26 , 27. the image of God in righteousness and holiness ; and the soveraignty over the creatures . Yea , Gen. 9.6 . Gen. 5.1 , 2. as great or greater than was vouchsafed unto man in his renovation . And therefore such grace and favour laid a proportionable Obligation upon Noah and all mankinde of their obedience . Now I beseech the Christian Reader well to heed and consider , of what consequence it is , whether we refer those words to the former as a reason why the Lord brought in the floud upon the world of the ungodly , and so read them thus . I will not again curse the ground any more for mans sake , because the imagination of mans heart was evill from his youth , &c. Or whether we understand those words as an inference from the former , thus , I will not again curse the ground any more for mans sake ; for the imagination of mans heart is evill from his youth , &c. If we read them the former way and consider the atonement made , and the Promises of God , they bring with them an argument of good hope , and erect the soul and raise it up unto an obedient walking with God . If we read them the later way , they imply , that God , not with standing all meanes used , had no hope of bringing mankinde to any good ; and consequently the man must remit and leave off all endeavour of doing well , and suffer his soul to languish and sinck into an utter despondency and desperation . For how can man have any hope of good , when God himself despaires ? The Lord give us grace to discern of things that differ !

SERMON III. Noah's Legacy to his Sonnes . Gen. 9.26 , 27.

Noah said , Blessed be the Lord God of Shem , and Canaan shall be his servant . God shall inlarge Japhet , and be shall dwell in the Tents of Shem , and Canaan shall be his servant .

WHat the Lord saith by the Prophet Esay , Esay 45.18 . That He created not the earth in vain ( or to be empty ) He formed it to be inhabited ; as it is true of the holy Land , and of the new Earth ; that the Lord made it not to be empty , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but to be inhabited with Righteousness , and righteous men : So it is also true of the outward Earth , the Lord made it not to be empty and void , He made it to be inhabited . And therefore having over-whelmed the old world with the Flood , he reserved inhabitants for the Earth , Noah and his sons by whom the whole Earth was to be overspred . Jer. 31.27 , 28. Even so as after the overflowing scourge , the Lord promiseth to sow the earth again , with the seed of Man and the seed of Beast . And as the Lord watched over the old world to pluck up and to throw down ; so after the Flood , he watched over the new world to build and to plant . To this end Noah was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he till'd the Earth and planted a Vineyard . He drank of the Wine , and was drunken , and was uncovered within his Tent. All which was a secret intimation of a better , Ephes. 18. a Spiritual Noah not drunk with wine wherein is excess , but filled with the spirit of love toward his children , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 he took up his Tent and Tabernacle in us , discovered the truth in it's nakedness , John 1. 2 Cor. 11. even the simplicity which is in Christ , which Ham ( the Zelot , the father of Canaan the crooked soul inclined to the Earth and earthly things , ) perceiving declared in the streets ( so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies and Pagnin renders in platea in the street , ) and this he does not without derision and scoffing . Naked truth is a thing too poor and despicable for a Hot-headed Zelot . Shem and Japhet the genuine children of the spiritual Noah , they cover their Fathers nakednesse . The effect of which is my Text ; which contains the Blessing of Shem and Japhet . Curse of Ham and Canaan .

In both which we have these particular divine truths .

1. The Lord is the God of Shem. 2. Noah said , Blessed be the Lord God of Shem. 3. Canaan shall be their Servant . 4. The Lord will enlarge or perswade Japhet . 5. Japhet shall dwell in the Tents of Shem. 6. Canaan shall be their Servant .

The Lord is the God of Shem.

Herein let us inquire 1. Who Shem is . 2. What 's here meant by Jehovah or Lord . Elohim or God .

3. What is it to be a God of one , as here Jehovah is said to be the God of Shem.

1. Who Shem was . The son of Noah ; but whether the eldest , the second , or the third son , it 's questioned by some : because when ever the three brothers are named , Shem hath precedency and is named alwayes first ; but that 's no good reason why he should be the eldest , as I shall shew anon . It is doubtful indeed in the Hebrew Text ; But if we compare the age of Shem , Gen. 11.10 . with the age of Noah when he began to beget his children , Gen. 5.32 . and Gen. 7.6 . it will seem probable , that Japhet was elder than Shem. But the Greek Text , Gen. 10.21 . puts it out of all question , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Shem the brother of Japhet the elder , Japhet was the Elder brother of Shem.

Some there are both Antient and Modern who affirm , that Shem was Melchisedec , and probable reasons are brought for it . I shall inquire into the truth of that anon . Meane-time come we to inquire , what we must here understand by Lord 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

This great , glorious and proper name of God may be two wayes considered 1. in it self , 2. as it hath respect to the creatures . In it self it raiseth up the understanding unto the most sublime and transcendent Metaphysical notion [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ens , Being ] than which no thought can reach higher . Yet does not that express it fully , because 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and Ens hath reference to the present ; whereas this glorious name comprehends all circumstances of time . It is a most artificial compound of all parts of time , and Being in them ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 fuit he hath b●●n , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 erit , he will be - 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ens , being , he is , John the Divine expresseth it accordingly ; Revel. 14. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : and that he might open it the more fully , he waived the propriety of the Greek tongue , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Peace be to you from him who is , and was , and is to come ; all which is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This name God imposed upon himself . Exod. 3.14 . They will say unto me , what is thy name , saith Moses ; The Lord said unto him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I am that I am , or rather , I will be what I will be ; or as the LXX render it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I am the Being . And the Lord adds , so shalt thou say to the children of Israel 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , He who is , the Being , or who will be , hath sent me unto you . And the Lord said moreover unto Moses , Thus shalt thou say unto the children of Israel , Jehovah 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Lord God of your fathers , the God of Abraham the God of Isaac and the God of Jacob hath sent me unto you ; This is my name forever , and my memoriall from generation to generation . Wherein two things are very observable , 1. That the Lord God fits his eternal name unto those three Patriarchs , the figures of the holy and blessed Trinity ; Ecclus. 44.19 . Abraham representing the father , as the wisman gives the etymology of his name , Abram was an high or great father 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Jsaac a type of the son . Jacob a figure of the spirit . All which have reference to the three Kingdoms , or rather parts or degrees of Gods kingdom , Psal. 97.1 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Lord hath reigned , Psal. 10.16 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Lord is King , Psal. 146.10 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Lord shall reign for ever and ever .

2. Now although this glorious name comprehend all circumstances of time ; and import the eternity of the great God , yet it more principally points at these present and last dayes , wherein the fulness of the Deity is poured , and to be pour'd out upon the Saints ; according to what the Apostle prayes in behalf of the Ephesians , Ephes. 3.19 . that they might be filled with all the fulness of God .

For this reason , the Jewes of old had this , of all the names of God , in greatest reverence , expressing it by these and such like phrases , the name of four Letters , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The name , the great name , the glorious name ; And therefore lest by use of it , it might be dishonoured , they pronounced , in stead of it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Lord . Nor was that name heard more than once in a whole year , and that pronounced by the High Priest , and that only on the Expiation day , and that only in the Sanctum Sanctorum . But this critical discourse had not been so fit for a popular auditory , but that it 's very necessary for the opening of this point , as the Learned know .

2. Ye have heard the meaning of this glorious name in it self considered . Let us now look at it with reference unto the Creatures . And so it signifies the Author of all created being , past , present and to come . It 's a name God imposed upon himself by himself , who alone knows his own Essence and Being ; and such as in some measure may signifie his nature ; at least so far as the utmost and highest speculation of the most transcendent understanding can reach unto ; yet such is his condescent , that we may see it revealed in the subsistence and Being of every Creature ; whereof it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Fountain of all Idea's , the Being of Beings ; in whom we live , who have life ; all Creatures move who have motion ; and all have their Being which are . 1 Sam. 17.12 . This was figured by Jesse , that is , He that is , and he who long hath been , The Antient of dayes , even from the dayes of eternity . This Jesse , this Antient of dayes is the Father of the true David . This is the true Nun. What 's that ? the Eternal , as the French call God , of whom Nun was a type , the father of Joshua , that is , Jesus Christ .

The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here and elsewhere is used in the form plurall , though joyn'd to the proper name of God , which is alwayes singular : And the reason is ; God is one and his name is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 one ; Yet is there a three-fold exertion , Deut. 6.4 . 1 John 5.7 . gradual manifestation , degree or maner of Being in the Deity . And this name of God is common to them all : to the Father Hebr. 1.1 . to the Son vers. 8. Acts 20.28 . Rom. 9.5 . and to the holy Spirit , Acts. 5.3 , 4. As for the signification of the word , the name Jehovah imports the Eternity and immutability of Gods Being , and all the Divine Attributes , as also his giving a Being unto all the Creatures : Elohim signifies God the Judge , as also God the Almighty he is Shems God .

3. Hitherto we have iniquired into the great Name Jehovah the Lord God . Let us now consider what it is to be a God of one , and how the Lord may be said to be the God of Shem ; it may generally imply his right of creation and preservation , but more specially it imports a covenant made between the Lord God and Shem as in this Chapter , so elswhere ; and such a covenant consists of four acts , whereof two on Gods part ; Gen. 9.9 , 10 , 11. & 17.7 .

His Stipulation requiring somewhat to be done : Promise , upon performance of that Stipulation , to be our God .

One Mans part Repromission or answering by promise to Gods stipulation . Exo. 19.5 . — 8 & 20 19. Restipulation ( because the parties covenanting are so unequal ) by way of humble petition and prayer unto God . We have examples of these in many Scriptures . 2 Cor. 6.17 , 18. with 7.1 . The Stipulation , and that which God requires of man , is mans whole duty , Exodus 20 . 1-17 . abridg'd into fewer words , but vertually containing what ever was elswhere required at large , Deut. 10.12 . and yet more contracted , Mich. 6.8 . and yet more briefly , Matth. 22.37 .

Though this be Shems prerogative to be the first in all the Scripture , whose God the Lord is expressely said to be , Gen. 6.9 . Mat. 23.35 . as his father Noah is the first in the Old Testament , who is said to be a just man , though Abel also be called so afterward by our Saviour : Yet neither the one nor the other had that peculiar unto himself ; For both before and after Abel and Noah , there were and are righteous men ; and the Lord was the God of Adam , Abel , Seth , Enoch , and all the eight preachers of Righteousness ; and especially styled the God of Abraham , Isaac , and Jacob , and all in covenant with him . And therefore we are here to understand under the name of Shem , Rom. 4.12 . all the Shemites , all of Shems faith and obedience . The Text is here so to be understood , that under Shem , yea , under Japhet the posterity of both are here meant . So where our Translators render the word , Canaan shall be his Servant , the words are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a servant unto them .

If we now inquire into the reason why the Lord is the God of Shem , and his Shemites , even all the children of Heber , even of all in covenant with him , many reasons might be alleaged . But since there is no disposition at all in the Creature unto good , but it proceeds from the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the good will of the Lord unto his Creature , 1 Sam. 12.22 . unto this we must originally refer it , as Samuel does , It pleased the Lord to make you his people . If yet we inquire further for a reason in God , he becomes the God of Shem and his peoples God through Christ . This is my well beloved 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ephes. 1.6 . So saith the Apostle , he hath made us accepted in the Beloved . He is the Mediator of the new covenant , and as a Mediator , he plies it on both sides . 1. On Gods part , he stipulates , and requires . He is that one Law-giver . He promises : All the promises of God in him are yea , and in him are Amen . 2. Esay 65.16 . Esay 42.6 . & 49.8 . On mans part he promises . Heb. 2.12 . Luke 12.8 . He restipulates by prayer in his own name . In these regards he is called the very covenant it self , whence we may note .

1. The eminency and excellency of that God with whom we are in covenant . 2. The happyness of that people who are in covenant with this God . Psa. 144.15 . So the Psalmist , Blessed are that people whose God is the Lord . 3. What the Lord is to all his people , he is to every one of them .

But we must remember that Momento , Respice titulum . My scope has long been to inquire out Christ yester-day , Christ hidden under types and figures . Among them as we have found Adam , Abel , Seth , Enoch , with all the other Preachers ; So we shall finde Shem also to be one . Of him I have spoken in the history . Let us now consider him in his mystery . Herein I shall inquire what Shem was . what he did . what befell him .

In all which we shall finde Analogies and resemblances between Shem and the Lord Jesus , and that Christ himself is the true Shem.

The derivation and descent of the word Shem is not known unto men . It s commonly derived from , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to name , which rather ought to be derived from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nor is the descent of the Lord Jesus knowen unto the world . So they confess , John 7.27 . we know not whence he is . Verily thou art a God that hidest thy self . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies a name . Esay 45.15 . And names are either Verbalia Verbal , or Realta real names . Christ is that Shem real , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that great , that honorable name , as the Cabalists call him ; that glorious and fearfull name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Deut. 28 58. This is understood by the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 so often in the Chaldee Paraphrast , where Christ the true Shem is understood . Thus Esay 1.13 . my soule hateth ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , my word . So Jer. 1.8 . I am with thee , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , my word , my name , Immanuel , Esay 45 17. the true Shem is with thee , Psal. 110.1 . The Lord said unto my Lord , Chald. Par. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 unto his word : Mat. 22.44 . which is that Scripture wherewith the Lord proved his Deity , and put the Pharisees to silence . So that it was no new expression , Iohn 1.1 . but well known unto the Jewes , when S. John calls Christ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the word ; which is indeed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that real , substantial and essential Name of God .

It 's usual for the word [ Name ] to signifie a person , Acts 1.15 . Rev. 3.4 . & 11.13 . as the number of names , that is , persons ; and a few names a few persons . As for that dispute whether Shem were Melchisedec or not , S. Hierom received it for a truth by tradition from the Jewes ; and others have followed him in that opinion , However , spiritually and mystically most certain it is that the true Shem is the right Melchisedec , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Gen. 14. He is Shem the great saith the Thargum of Jerusalem . And how shall that be made good , that Shem and Sheth were glorious among men , Ecclus. 49.16 . whereof yet so little is recorded either in the word of God or humane writers , unless we understand there especially the true Shem and Sheth ? What therefore is disputable in the letter , is reconciled in the spiritual meaning . Melchisedec , For the true Shem is the true the King of righteousness . So the Prophet Esay , Esay 32.1 . & ver. 17. Hebr. 7.1 , 2. A King shall reign in righteousness and afterward King of Salem , that is King of peace , as the Apostle speakes .

So we have done with the first quaere , who Shem was . 2. Come we now to the second , what he did ; and herein we shall finde him a type of the true Shem ; whether we consider his acts Natural as a Father begetting his children , naming them , if that may be called natural . Moral ,

1. Shem is said to be the Father of all the children of Heber , Gen. 10.21 . And was not Shem also the father of Elam and Assur and Lud and Aram , &c. And so the father of all the children of Elam and Assur & c ? Surely if we look no further then the letter , it 's as true of these as those ; as true that he was the Father of all the children of Elam , Assur , &c. As that he was the father of all the children of Heber .

If therefore we shall enquire , who are the true children of Heber and the true Hebrews , we shall finde , that no other then the true Shem was their father . For who are the true 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 who are the true Hebrews ? who else , but such as are Irati , such as are angry with themselves , that they have continued so long in their sins ? who else , but such as are therefore angry with themselves , that they may not sin ? So diverse of the Antients , as also Calvin understood , Psal. 4.4 . Ephes. 4.26 . Be angry and sin not , To lay down all our anger one towards another . It was the speach of the Deacon to the Communicants as mine now to you . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Let no man have a quarel against any man . A fit qualification for us all who come unto the Lords Table whose profession is to shew forth the Lords death untill he manifest his life in us , by dying daily unto sin , truly and earnestly to repent us of our sins ; to be angry with our selves , that have so long lived in sin , from which we resolve now to dye ; to be angry with our selves when any thought or evill motion ariseth in our hearts that we give not our consent thereunto and so sin . These are the first children of Heber . 2. Other children of Heber there are who are transeuntes ; So 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies , such as are in their passage from sin to righteousness , from death to life , such as are about to keep the Passover with our Lord , such was Abraham the son of Heber and great grandchild of Shem , whom the Scripture calls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gen. 14.18 . LXX 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , one that passeth over , whom Philo Judeus understands to be one who passeth out of the state of sin and corruption into the divine nature , 2. Pet. 1.4 . Out of Vr of the Chaldes the light of Devills toward the holy Land . Which is the dutie of us all , O ye children of Abraham , who profess our selves believers , the duty of us all who pretend , now to keep the Spiritual Passover , 1 Cor. 5.8 .

3. There are yet a third sort of Hebers children , who are praegnantes , such as have conceived Christ in their hearts , and such as are , as it were , with child by the holy spirit , Gal. 4.19 . of whom I travail in birth again , saith S. Paul , till Christ be formed in yo ; These spiritual Hebrews are of the circumcision who put away the sin of the flesh , and worship God in the spirit . Col. 2. Phil. 3.3 .

2. Act. His naming of his children .

As the true Shem begets , and is the father of all the children of Heber , so he gives names unto them , Rev. 3.12 . So Ab. Joachim , Cant. 1.3 . Esay 62.2 . Thy name is an ointment powred out . Even that unction from the holy One , 1 John 2.20.29 . truly Christ himself according to the Spirit .

2. As for the moral or spiritual acts of the true Shem , they are two especially . 1. That notable act of Shem which hath made him glorious among men , Ecclus. 49. he covered his fathers nakedness ; and may not the true Shem be said to do the like ? doth not the Lord Jesus Christ cover the nakednesse of that soul where he is begotten ? He is the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 1 John 2.1 , 2. He covers with the covering of his Spirit , Esay 30.1 . Rom. 8.13 . by which we mortifie the deeds of the body and live . 2. Since the true Shem is the right Melchisedec , what is more proper to our purpose in hand then what ye read , Gen. 14.18 . That Melchisedec brought forth bread , and wine , &c. this was when he came from the slaughter of the Kings , as Hebr. 7.1 . not before . Believers are the children of Abraham , and tread in the steps of Abraham , and do the works of Abraham , John 8.39 . And these have Kings to slay , kill , mortifie , and crucifie ; It is the profession of us all who come to the Lords Table , that we shew forth the Lords death , that we daily hear about in out body the dying of the Lord Jesus , 2 Cor. 4.10.1 , 2. The Kings are those many Lords that have ruled over us , Esay 26.13 . Amraphel King of Shinar : the great talk of fallen man concerning religion , and this Amraphel was King of Shinar where Babel was built , Gen. 11.2 . This is a powerful King that bears rule at this day : The Church is in Babel or Babylon much more now then it was in S. Peters dayes , 1 Pet. 5.13 .

Arioch King of Ellasar . Arioch , Ebrietas tua , thy drunkennesse , saith Hierom ; whether with wine , or not with wine : for there is a drunkennesse which is not with wine , Esay 29.9 . a drunkennesse with opinion and imagination ; Esay complain'd of it in his time , and Jeremy in his , Chap. 51.7 , 8. How much more may we now ? There are but a few sober men in the world ; and the rest think them the onely drunkards .

He is King of Ellasar ( that is ) the multitude of rebellious and disobedient men , such as depart from God ; that 's Ellasar .

Chedarlaomer , as a generation of servitude , who perswades his people to the service of sin ; or the Globe or Ball of Hay , Zach. 12.6 . What we turn in a Sheaf , is in the vulgar Latin in Funo , in Hay , Matth. 6.30 . Syr. The Grass of the field , the generation of grass , such a people are but as the grass , Esay 40.7 . This Chedorlaomer was King of Elam , that is , the world , the present evil world ; or according to the Arabick , knowledge saith Drusius , or hidden wickednesse and deeds of darknesse . Tidal , gnarus ascensionis vel elevationis . Skilful or knowing how to ascend , that 's the effect of the false knowledge , 1 Cor. 8.12 . Knowledge puffs up . And this King hath the largest and most ample dominion of all the rest , He is King of Nations . He is the true Antichrist that rules in the hearts of all men , of all Nations until the Lord Jesus Christ the true Shem , the true Melchisedec , who is the true King of Nations , Jer. 10.7 . until he dispossess him , and consume him with the spirit of his mouth . 2 Thess. 2. Most true it is , that he vaunts himself to be the King of Nations , and dares say so much unto the true King of Nations himself , Luke 4.5 , 6. until he cast him forth , John 12.31 .

Other Kings there are Jos. 10.1 . — 24. led by Adonizedec the false righteousnesse ; but the followers of Josua set their feet in their neck and tread down their pride . Amalekites , Exod. 17.16 . Populum lambentes , vel declinantes ; such as lick up the people , and turn them from their God , 1 Sam. 15.32 , 33. Agag the cover of all sin , as the last enemies of the Church Gog and Magog , Ezech. 38. which are the forms of godlinesse that cover all iniquity , 2 Tim. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Luke 19.33 . the owners of the Asse said unto them , &c. many owners of the silly Asse , the mis-guided simple , credulous man .

When we have slain these Kings , then comes Melchisedec and brings forth bread and wine .

3. What befell Shem , we read little in the Scripture that befell Shem , onely Ecclus. 49.16 . Shem and Seth obtained great glory among men , which is to be understood among those who are truly men , who fear God and keep his commandements , Eccles. 12. Among those the true Shem the Lord Jesus is the most honorable . Yea Jesus Christ the true Shem is that very honour that comes of God onely , Joh. 5.44 . and so where we read to you he is pretious , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Pet. 2.7 . it is in the margent more truly turn'd , Honour . This is that plant 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ezech. 34.29 . of renown . This is he who hath obtained that excellent name among men , that at his name every knee must bow of things in heaven and earth and under the earth , Phil. 2.9.10 .

Obs. This opens unto us the meaning of that phrase which meets us often in Scripture , which without this understanding , is very harsh to our eares and apprehensions . As when the name of God is said to be this or that , to do this or that . The word which we render name , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Shem : so when Gods name is said to be excellent in all the world , Psal. 8.1 . what understand we but the true Shem , the Christ of God , the name that 's great in Israel , Psal. 76.1 ? what else meane we but the true Shem when we say , His name is like a pretious oyntment ? Cant. 1.3 . This is the name that is said to be neer , Psal. 75.1 . what neerer to us then what is with us ? Immanuel , Christ in us . This name of the Lord is a strong Tower &c. Prov. 18.10 . This is the name for which God hath pity upon men , Jer. 14.7 . Ezech. 36.21 . what other name can defend us ? Psal. 20.1 . This defended Christ and his , and offended all who came to apprehend him . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I am , wherupon they fell to the ground . This is the name by which we are saved , Psal. 54.1 . save me O Lord by thy Name , by thy true Shem , which is Christ himself . This is the Name by which we tread down our enemies , Psal. 44.5 . Through thee , through thy Name we will tread them under that rise up against us . This is that Name wherein we walls , Mic. 4.5 . which is expresly the Lord Jesus Christ , Col. 2.6 . As ye have received Christ Jesus the Lord , so walk in him , &c.

This reproves those who dishonour that great and worthy Name , by which we are called , who reproach the great Shem , who deserves all honour among men , James 2.7 . It was the glory of Enoch , Noah , and Shem to have maintained the true and sincere worship of God against all incroachments of Idolatry and Superstition ; whence it came to passe that they were opposed by all the world beside . Plutarch in his Isis tells us ( what I have shewen elsewhere ) that by Typhon they understood 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which names , saith he , signifie 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , violent inhibiting , hindring ; contrariety , opposition . Plutarch there plainly expresseth the name of Seth ; as for Bebon , by that name the Arabians understand the Devil ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sym is a manifest inversion of Shem : now because Seth and Shem in their several ages opposed the wicked world ; hence it is that the ungodly of the world opposed , traduced , reproached , and blasphemed them , as the troublers of the world . As I shewed of Noah out of Josephus , The like of Seth and Shem , Plutarch , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Quicquid noxium in natura damnosum , Typhon est . And is not this evident in the true Shem in all ages even from the beginning of the world ? Luk. 23.2 . Act. 17.6 . and 28.22 . Say we not well that thou art a Samaritan and hast a Devill ? Joh. 8.48 . but the truth of this I shewed on Gen. 5.22 . Now when Abraham came from the slaughter of the Kings , Melchisedec the true Shem brought forth bread and wine . Beloved ! It is the profession of us all to mortifie , kill , and cruoifie these Kings , these raigning , these ruling lusts , Rom. 6.12 . Let us no longer be professors , but practicers of what we profess .

This is great Consolation to the true Shemites to the true children of Abraham , who follow their father Abraham in the slaughter of the Kings . Amalec cannot be subdued by those who follow not the true David , 1. Sam. 30. Yet there is comfort for the weak ones , who can follow no further then Besar , vers. 10.24 . while men know Christ onely according to the flesh , that 's 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Besor ; they are weake ; yet because willing and ready and armed with good purpose and sincerity , they have their share of the spoils . Though thou overcome not the Kings while thou art yet in thy non-age , David will overcome them for thee . What Jether the childe could not do , ( as the child is , so is his strength ) that Gideon himself performs , even he who breakes and cuts off iniquity that 's Gideon . Iudg. 8.20 , 21 Though thou be not cleansed according to the purification of the Sanctuary . 2. Chro. 30.18 . Hebr. 10.19 . For thy names sake , though our iniquities testifie against us , do thou it for thy names sake , Jer. 14.7 , 8 , 9. Put on the whole armor of God and so fight valiantly under the banner of Christ , which is his love , Cant. 2.4 .

Exhort . If the Lord be the God of Shem , and our God and in Covenant with us , Let us then own him and acknowledge him to be our God by keeping covenant with him .

First , Num. 23.19 . Esay 40.8 . Deut. 28.3.15 . He 1. is true and faithfull unto us in his promises . 2. True in his threatnings , he that goes from one part of heaven , goes toward another ; Non toto coelo egredimur . He that flies from his mercy , falls into his severity . 3. He has right unto us even without a covenant , yet condescends to enter covenant with us .

Secondly , Rom. 12.1 . 1 Sam. 11.1.2 In regard of the covenant it self , consider 1. The equity of it ; its 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a reasonable service . How unreasonable is the covenant with Satan ? How unreasonable is it , that our God should be bound unto us , to be our God , yet we in our covenant with him should be loose and dissolute ? 2. The excellency of the thing covenanted for , 2 Pet. 1.4 . participation of the Divine Nature .

Thirdly , In regard of us . 1. What is more dishonourable then to be reputed a faithlesse man ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a double minded man . 2. How honourable unto Shem to keep covenant with his God , see what an honourable testimony is recorded of Josiah . 3. 2 King . 23.25 . And what is that for which thou breakest covenant with thy God ? Ier 2.13 . They forsake the Fountain of living waters , and they dig to themselves Cisterns or pits which will hold no water .

Whether do we own the Lord for our God ? Most true it is , Deus suus cuique plurimi fit , every one accompts most highly of his God , whether we understand it of him who is the false God or the true ; For that which appeares to be good unto us , though it be evill , hath yet the same force with us , while it appears so to us , as if it were a true good . Psal. 1. & 40.8 . & 42.1 , 2. Job saith of the true God , if he kill me yet I will trust in him . David meditates on Gods Law day and night , he delights to do his Gods will , Davids soul is athirst for God , Solomon preferrs divine Wisdom , that is Christ , before Gold and Rubies and all desirable things . Our Lord teaches us to pray thy will be done . Now , can we be content to part with our own will , what ever it is , that Gods will may be done in us , by us , upon us , what ever that is ? Now the like affection evill men have unto their false Gods . 2 Tim. 3.1.2 . There is one God which is called Selfe , that all the Dii minorum gentium serve ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 self-lovers are in that list of false worshippers . Why is Coveteousness called Idolatry , but in order unto self ? Ahab , without Naboths vinyard , was a poor discontented man . Thus ambition and desire of honour , Col. 3.4 . another kinde of Idolatry , proceedes from a high esteem , a man has of himself . Haman , while he wanted but Mordecai's knee , Eccl. 6.7 . he had nothing . Luxury , Gluttony , and drunkeness are nothing but the worship of the belly , and that in order unto Self . Phil. 3.19 . Nor will a true servant of his belly spare either money or credit or paines , so he may worship his belly . In a word , what doest thou prefer before all other things in the world ? if thou say the true God , tell me truly ; canst thou say , thou esteemest him , whom thou oppressest as a Cart laden with Sheaves ; Amos 2.13 . Rev. 3.20 . canst thou say thou lovest him whom thou shuttest out of dores ? prae amore ex cludis foras ? Does he not knock at the dore of thy heart ? does he not complain , my locks are wet with the dropps of the night ? Cant. 5.2 . Doest thou prise him highly whom thou blasphemest and reproachest ? whose name thou takest in vain ? wert thou a true son of the covenant , thou wouldst not endure so to abuse thy father , nor suffer him to be evill spoken of , much less to be crucified and slain : This indignity made the dumb child of Craesus to speake . Ah 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , kill not Craesus : Did we indeedown our God and his Christ , we would have commerce with him ; Iohn 5.40 . But ye will not come unto me , saith he that ye might have life . Col. 3.4 . Thou wilt hardly come unto him , to lose thy sinfull life which the Lord requires , if thou refuse to come unto him to gain eternal life . Surely did we own , prize and esteem the true God as we ought , and were deprived of him , we could not but conceive our selves lost , utterly lost men , who had nothing at all left us . Iudg. 18.24 . Ye have taken away my Gods , and what have I more ? To be beloved of the true God it 's simply the greatest consolation of the soul , as on the contrary to be hated .

2. Axiom .

Noah said , Blessed be the Lord God of Shem. The words are , according to the idiom and propertie of the Hebrew tongue , a metalepsis ; whereby we understand the Antecedent out of the consequent , the blessing of Shem out of the blessing of God . For we are so to understand them , as if Noah should in more words have said , The Lord God so heap blessings temporal and spiritual , outward and inward upon Shem , that both he and whosoever shall see it , may say , Blessed be the Lord God of Shem , who by his blessings to him , hath declared himself the God of Shem in covenant with him and his ;

So that here is a twofold blessing 1 Gods blessing of Shem and the Shemites . 2 Shems blessing of God .

1. Blessed is Shem of the Lord his God ; which may be considered Literally , according to the Person of Shem. Spiritually , according to the Off-spring of Shem.

As for the first , let us enquire ; 1. What is it properly to bless , and to be blessed ? 2. How was Shem blessed of the Lord his God ?

1. Blessing properly signifies increase , Gen. 1.21 . and 9.1 . whether in temporall things ; God blessed them , saying , increase and multiply . And where we read , God blessed Noah and his sones , Castellio turns the word , Foecunditatem dedit , He gave them fruitfullness , saying , increase and multiply , &c. So in spiritual things also , God hath blessed us with every spirituall blessing in heavenly things in Christ .

2. Ephes. 1.3 . Shem was blessed with temporall and spirituall blessings , and famous for them , especially , for his piety and reverence towards his Father ; and that the Lord prevented him with his grace that he would not see , Acts 3.26 . much lesse , deride and scoff at his Fathers nakedness . It is no small blessing to be turned from iniquity , as Shem was .

Why did Noah bless Shem from the Lord his God ? Psal. 144.15 . Heb. 11.16 . The reason seems to be taken from the covenant . They desire a better Country , that is an heavenly ; wherefore God is not , ashamd to be called their God . More especially the blessing is here given to Shem for his honouring of his Father , according to that of the Wiseman ; Ecclus. 3.8 . Honour thy Father and Mother both in word and deed , that a blessing may come upon thee .

But why is Shem blessed before Japhet the elder Brother , the more especiall reason is thought to be , his greater forwardness to cover his fathers nakedness , So that here he seems for that cause to have precedency in the blessing . I shall adde another reason in the proper place .

Obs. 1. It is not Gods method in blessing , to follow the order of nature . Abraham is preferred before Haran his elder Brother . Ismael was the first born ; Gen. 11.26 . and 48.20 . yet Isaac obtained the blessing . So did Iacob though Esau were the elder Brother . And Ephraim though the yonger is preferred by Iacob and blessed before Manasses . God sees not as man sees ; 2 Chro. 21.3 . nor are his wayes as mans waies . The elder Brother among men is most esteemed by his parents , according to which rule , 1 Sam. 16.6 . — 10 : Jehoshaphat proceeded , when he preferred Jehoram . Accordingly Eliab , Abinadab , &c. are better esteemed and promoted by Jesse and Samuel . But some yonger one proves often times the better man , who is least thought of , as Abraham , as Shem , as Joseph , and David . If we enquire into a more hidden reason of this , we may as well finde it in our selves as without us in the world : that which is born of God in us and which he most prizes is the second birth ; the first man is of the earth , earthy ; the second is the Lord from heaven . 1 Cor. 15.47 . Here the proverb is true , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that the seconds are the better .

Obs. 2. It is no small blessing to be preserved and kept from doing evill . 1 Sam. 25 32 Marth. 1.21 . 2 Cor. 13.7 . 2 Tim. 4.18 Jam. 1 17. Eph. 1.3 . But the Lord God of Shem is also the Author and Donour of every good and perfect gift 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and especially those spirituall blessings , which none but God can give , none are fit to receive but the true Shemites .

Obs. 3. Observe the goodness of God toward children obedient to their parents . All we certeinly know , that Shem did , Gen. 9.22 , 23 is honouring of his father ; Yet he is for that , blessed of God , and so blessed , that of his line descended Heber , Abraham , Isaac and Iacob . And for this , the wise man tells us , he is parallel'd with Sheth , who in his time , saith Theodoret , was called a God upon earth , Deificatus homo , as the Antients speak , Ecclus. 49.16 and 3. per tot . Ier. 35. Ephes. 6.2 . and obtained great honour , among men . The same Wiseman records many blessings unto them who honour their parents . What 's the reason that Philo reckons the fift Commandement in the first Table ? It is a great Commandement , and the first with promise . A notable Encouragement unto children to honour their parents .

Obs. 4. When the Patriarch went about to bless his son Shem , he breaks out into the blessing of the Lord God of Shem : was this to blesse Shem ? Truly then was Shem most blessed , when God was blessed and owned and acknowledged as the only Author of all his blessing . Gen. 28.14 , 15 , 16. 1 Sam. 25.32 , 39. 1 King . 8.14 , 15. Gal. 1.24 . 1 Cor. 15.10 . We shall finde this to be the practise of Gods Saints . After all the blessings which the Lord had heaped on Jacob , Jacob looks not on the blessings , much lesse upon himself , he looks upon the Lord the Author of them all . So did David . So Solomon is said to have blessed the Congregation when he blessed God . They glorified , not me , saith S. Paul , but God in me ; and I laboured , &c. yet not I , but the grace of God with me . And truly what good soever befals the Saints of God , they impute it not to any worth in themselves , but unto God , or some gift of God imparted unto them . The faithful servant saith not , Luke 19.16 . as we are wont to do , I have gained , but thy pound hath gained ten pounds ; and the other , thy pound hath gained five pounds . Ephes. 2.8 . He saith not , I have done this or that . It was his obedience of faith that gained it , and that is the gift of God . 1 Iohn 5.4 . So thy faith hath made thee whole . And when ever we have gained any conquest over any lust , it is not any power of nature ; but we must say , 1 Cor. 15.57 . Blessed be God that gives us the victory through our Lord Jesus Christ . When Zachariah , the father of John had been now long dumb , he broke silence , not with exultation or expression of joy for the great blessing of God upon himself , or upon Israel . Luke 1.68 . His first words are the praise of God : Blessed be the Lord God of Israel ; after that large blessing of God powred upon the Church , Esay 44.4.5 I will powre my Spirit upon thy seed , and my blessing upon thine off-spring , &c. How great are those who shall be thought worthy of the blessed Spirit ? it followes , one shall say , I am the Lords , &c. The Church appropriates nothing to it self , but gives all the glory unto God . There is no loss in this faithful and just dealing with God , Euge bone serve , Thou hast been faithful in a little , be thou ruler over ten Cities .

O that we all understood this aright , and accordingly practised it , to own the Lord in his gifts unto men ! there would not be such robbing God of his honour , such assuming that glory to our selves , John 5.44 . Acts 8.9 , 10. Mat. 9.8 . which is proper unto God , there would not be such receiving of praise one of another , there would not be such idolizing of men as the Samaritans did to their Simon Magus . Quantò rectius hi ? O how much better did they , who glorified God , who had given such power unto men ?

Obs. 5. Observe the power of faith ; out of it Noah gives inheritances to his children ; Gen. 27.28 , 29 , 37. out of it , Isaac blesses his sons , and of Jacob he saith , Gen. 48.22 . with 33.18 . And he shall be blessed , and as if it were done already , I have satisfied him with corn and wine . So Jacob blessed his sons , Joseph especially . I have given to thee one portion , which cannot be understood of that field which he bought : Therefore his faith is praised , Hebr. 11.21 . I took it saith he , by my Sword and bow ; that is , by prayer and supplication saith the Chal. Par.

Here we must note a difference of Blessing ; When the Lord God blesseth Shem and the Shemites , he bestowes good things upon them . Deut. 28.2 . &c. Dei benedicere est benefacere ; when Shem blesseth God , he returnes humble thanks and prayses , Mat. 26.26 , 27. with Luke 22.19 : Psal. 68 , 19. Ephes. 1.3 . Psal. 63.4 : 1 Pet. 2.9 . for Gods blessings received . As blessing signifies thanksgiving , so likewise praysing . Howbeit this blessing , praysing and thanksgiving is not a bare outward expression of thankfulness in words , but a manifestation of it in the life . A declaration of the divine vertues in those who so blesse him .

This is comfort to the people of God , the true Shemites , the generation of the true Shem , in these and all perillous times ; The Lord God is their God , and he in covenant with them and blesses them ; and they have alwayes that for which they may blesse their God , as Job on the Dunghill , the Lord not onely hath given , but hath taken what he hath given , Blessed be the name of Shem , the true Shem , the name of the Lord , what 's the reason ? The Lord God of Shem , yea the true Shem , is with them , bearing the evill with them , Gen. 31.3 . with 32.10 . Psal. 50.15 . and doing them good . A true Immanuel . Yea , they have God so neer them , that they may at all times resort unto him , especially in times of straits .

Exhort . 1. To enter and keep covenant with the Lord God of Shem , to become true Shemites , that the God of Shem may be our God . Exod. 20.24 . Iohn 1.14 . Where ever Shem is , there followes a blessing . Where ever he puts his name , in the Tabernacle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; He walks in us his Temple wherein he dwells ; His city Jerusalem , where he puts his blessing . His Ark was in Obed Edoms house , and there the Lord blessed that house . Wherever Obed Edom entertaines the Ark of God , there followes the blessing . 2 Cor. 6.26 . 1 Kings 8 29. & 14.21 . 1 Cor. 3.17 . Psal. 132.13 , 14 , 15. 2 Sam. 6.12 . Exod. 20.6 . Dan. 9.4 . Ps. 133.1 , 2 , 3. Esay 61.9 . Gen. 32.26 . The Ark is another shadow of Christ the true Shem. Therefore he must needs bring a blessing unto Obed Edom , that is , the serviceable humanitie , or the obedient man , who serves and ministers unto God ; especially who ever serves him out of love , not out of fear , nor hope of reward , with these the Lord keepes covenant and mercy . There he promises the blessing . If we have him with us , let us keep him with us and resolve with Jacob , I will not let thee go unless thou bless me .

Exhort . 2. Let us receive the blessing which the Lord God of our father Shem gives unto us . O ye Shemites , ye children of Heber , ye children of Abrahem ! Vnto you is this blessing sent ; 1 Pet. 3.9 . Hebr. 11.16 . Ios. 18.3 . ye are called to inherit a blessing , to inherit the holy Land . The holy Land is our heavenly countrey , which we obtain of our God . O why are we slack to possess the Land , which the Lord hath given us for an inheritance ? Would we be so slow ere we took possession of an earthly inheritance ?

Axiom 3.

Canaan shall be the servant of Shem. Herein let us inquire . 1. What is a servant ; and 2. How Canaan was a servant unto Shem. 1. To be a servant hath reference unto the will and command of another . He that is obedient unto the command of another , is so far-forth his servant , whether that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that right of living as a man will , be taken from him forcibly , as in war ; or that he willingly yields himself to the will and service of another ; His servants ye are whom ye obey . Rom. 6.6 .

The word which we turn a servant is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which the LXX turn 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to work , to do , to serve ; and so Servus is à servando , saith Jsidore , either passively , quòd hi qui jure belli possent occidi , à victoribus conservabantur ; or actively à Servando ; because a servant is custos rerum herilium so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to keep is turned by the LXX 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to keep , hear , obey and do ; which are words proper unto servants . Canaan is called here by the LXX . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Servus domesticus .

2. Canaan shall be the servant of Shem and his Shemites for the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is to them .

Shem and Canaan may be considered in their History , and so in their Persons . Posterity . Or in their Mystery .

1. In their persons ; and so it is hard to shew when and wherein Canaan was a servant unto Shem , or the Shemites . 2. In their posterity ; So Canaan may be said to be a servant unto Shem , that is , the Canaanites unto the posteritie of Shem and Japhet ; when we shall consider , that the Egyptians were servants unto all Nations , and the Canaanites made servants unto Josuah and the Jsraelites which were the seed of Shem.

Canaan hath his name from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies to bow and to be bowed down , Lev. 26.31 . & 11.33 . Iudg. 4.23 . & 8.28 . Esay 45.16 . Ezech. 16.27 . to be humbled and abased , to be made crooked ; and according to the use in the Chaldee , to be made ashamed , we have examples of them both , They shall be ashamed , &c. the Egyptians and Ethiopians of Chams and Canaans race . The daughters of the Philistins are ashamed of thy Lewd way .

This name therefore of Canaan fits a servant well according to Josephs Dreame , Gen. 37.7 . — 10 & 42.6 . & 43.28 . Your Sheaves stood about and made obeisance to my sheaf . And his brethren said , shalt thou indeed reign over us ? Or shalt thou indeed have dominion over us ? which yet was afterward fulfilled when they bowed down themselves before him with their faces to the earth . This Canaan was the yonger son of Ham , to whom , with his father Ham and his Brethren Cush , Mizraim and Put , Noah gave Africa , as to Japhet , Europe , and Asia to Shem. But Canaan invaded Phoenicia , part of Shems portion ; whence Phoenicia is called after the name of Canaan , the Land of Canaan . And Shaul the son 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 according to the LXX , Exod. 6.15 . with Gen. 46.10 . Mat. 15.22 . with Mark 7.26 . of a Phoenician , is said to be the son 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of a Canaanitish woman . And that woman , whom S. Matthew calls a Canaanitish woman , the same in S. Mark is called a Syrophenician . And among the antient names of Phaenice , Stephanus in his Book Devrbibus tells us , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a contract of Canaan is one ; and the inhabitants 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Verse 25 What kinde of servant Canaan was , appears where he is called a Servant of servants , even the basest of servants .

And the Reason is from the breach of Gods law imprinted in the minde , that honour is due unto our parents ; as therefore there is a reward promised unto those who honour their parents , it being the first Commandement with promise , it followes , that the transgression of that great Comandement must draw after it a curse as a due recompence of reward .

2. This punishment seemes equall , according to the law of man , which condemnes those to vassalage and slavery , who are ungratefull to their Patrons , and Founders , Libertus ingratus patrono redit in pristinam servitutem .

1. Doubt . But why did Ham offend , and Canaan suffer punishment ? It 's said that Ham saw his Fathers nakedness . It 's answered by some , that Canaan first saw the nakedness of his Grand-Father Noah , and told his Father of it . Others satisfie the doubt by saying , that Canaan is here put for his father Ham ; and so Vatablus with other learned men understood here Ham not Canaan , and so the Arabick Version . How ever , Ham was not Exempted from the curse , though not named but understood to be accursed in the curse of his son ; as Jacob is said to blesse Jeseph , when he blessed his sonns . And the reason seemes to be , Gen. 48.6 . Hebr. 11.21 . Deut. 28.4.28 because the father and the son is taken as one person , so that as the blessing of the obedient Father extends unto the children , so the curse likewise to the diisobedent .

Hence it is that we shall finde Ham as well as Canaan partaker of this curse ; And therefore Egypt is called the house of servants . For whereas Egypt is by the Psalmist called the land of Ham ; Psal. 105.25.27 . and Plutarch among the names of Egypt , reckons 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Hams land , whom the inhabitants worshipped afterward under the name of Jupiter Hammon ; Hams posterity in Egypt , as well as Canaans in the land of Canaan , were under the curse of bondage . For , beside the brand of blackness upon their skin ( as Servants were wont to be branded by their Masters ) whence Egypt hath its name , so Aeguptium is rendred 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , black in the old Glossary , the Egyptians , according to the curse , have been of old noted as servants and Vassalls unto other Nations . Hence it is that in Aristophanes , the Egyptian is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Tile or Brick bearer . Where the Scholiast saith 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Egyptians are noted in Comedies as Brick or Tile-bearers . And again , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , It 's the property of the Egyptians , to bear burdens . Aristophanes scoffing at the Verses of Euripodes ( a far honester man than himself , ) saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his Tragical Verses being made of Spondees , and so running some what heavily , An hundred Egyptians , saith be , are not able to carry his Verses .

But not onely . — miserum fortuna Sinonem Finxit , vanum etiam mendacemque — The Egyptians were not miserable onely by their service unto men , but by that also which alone renders men truly miserable and base , their Vassalage and bondage unto sin . The Egyptians of old were infamous , as notorious Thieves according to the proverbial speech , Quot servi , tot fures . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith the Scholiast on Aristophanes , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to deal knavishly and thievishly . Suid.

2. Doubt . Is it simply a blessing to be aloft and to rule as Shem did ? or is it a curse to be below , and a Servant as Canaan was ? The Scripture seems plainly to speak as much . Deut. 2● . 1.13 But let us inquire , what is the true libertie , the true freedom of all the children of Shem. Not a power to will , or not to will this or that , not a power to do , or not to do this or that ; as to sin , or not to sin , which they call , Libertas contradictionis , liberty of contradiction ; No , nor is it a power to will or do this , or the contrary , which they call , Libertas contrarietatis , liberty of contrariety , as a power to love or hate , to do good or evill , to save life or to kill . If either of these were the true freedom , then were he truly free , who hath a power to will or do what is good , or not to will or do it . He that hath a power to will or do what is good , or to will or do the contrary what is evill . As when Laban said , Gen 31.29 . Iohn 19.10 . It is in the power of my hand to do you hurt . And what Pilat said , Knowest thou not , that I have power to crucifie thee , and have power to release thee . If either of these were free , then were they , with whom they had to do , not truly free , or not so truly free , as they ; then was Laban a more free-man then Jacob. Yea Pilat should be a more true free-man then Christ himself . For Laban could have done Jacob hurt or not , &c. And Pilat could have crucified Christ or released him . Yea if this were to be free , then could not God himself be said to be free , who yet is Liberrimum Agens , the most free Agent . For God being 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he cannot but will Good , nor can he will or do that which is truly evill , Mark 3.4 . He cannot sin , He cannot lie . If this were true freedom , then should not Christ be free . Nor should the confirm'd Angels or souls made perfect be so free as those in via ; These can do good or evill , save alive or kill . Christ could not do both , nor the confirmed Angels nor the souls made perfect . Our Lord asks the question ; Is it lawfull to do good on the Sabbath Day , or to do evill , to save life , or to kill .

He imphes he could do but one of them . So that the true liberty imports a releasing from a mans own self-bondage , the bondage of his own carnal reason which had enslaved him ; from the bondage of his own false and erroneous principles , whereon his heart was bound ; The bondage of his own lusts whereunto he was a servant ; Iohn 8.32 , 33 , 34 , 35 , 36. The bondage of sin and the law of sin , which had enthralled him . And being set free from all this bondage , the true free-dom is the addicting ones whole self , Rom. 6.7.18 . and 8.2 . understanding , reason , will , affections , actions , life ; unto God and his righteousness . This freedom is wrought by the Lord Jesus Christ , his word , and Spirit , and Truth . So that True freedom is a power to will and do what is good without any hindrance , without any resistance in him who wills or does it . And thus God is most free . 2 Iohn 3.9 . and 5.18 . Thus he is free who is fully born of God . Nor can he sin because he is born of God . Thus Laban had no power or Just freedom to hurt Jacob ; if he had hurt him , it had been from a false freedom , from licence not from true libertie . The Magistrate hath no power to hurt an innocent man ; if he hurt him , it is not according to his office , nor according to the rule of true freedom given him of God and Christ . 2 Cor. 13.8.10 . We can do nothing against the truth but for the truth . Pauls power was to edification and not to destruction . This is a free-dom , according to which the most free-men are servants , Acts 13.36 . and 10.36 . as David . And Jesus Christ , who is Lord of all ; and so most free , He took upon him the form of a servant . Yea , this is a free-dom , according to which the meanest servant may yet be free ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 So S. Chrysost. For a man may be a servant , yet not servile ; he may be a free man , yet a servant , Joseph was a servant , yet not yielding to his own lusts , or his Ladies , he was a free-man . His Mistris a free-woman yet 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a servant of servants , a slave to her own servant , because a vassal to hir own lusts . For the will of the fallen man being more prone to evill than good , is much better , and more free unto good being under the command and direction of another , especially if it be justa servitus a just or moderate servitude , than if it were wholly left unto it self . In which case that of Job . is true , Job 11.12 . Man is born like a wild asses colt . Art thou called a servant ; care not for it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , V. Lat. Sed etsi , but although thou mayest be made free , 1 Cor. 7.21 , 22 use it , that is , thy just service rather ; and the reason proves it in the following words . For he that is called , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith Nestor ; it is better to obey . These are the true 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Freemen , the Princes , the Noblemen , the Gentlemen : A man may , according to this freedom , be a good servant to an evill Master , Obadiah was over Ahabs house , 1. King . 18.3 . Joseph the servant of Potiphar , Jacob to Labam ; Naaman now a Proselyte , yet servant unto the King of Syria , Daniel and the other Captives to Nabucadnezzar , Nehemiah to Artaxerxes ; Saints in Cesars houshold , Phil. 4.22 . Ephes. 6.5.6.7 .

3. Doubt . If Canaan in person were not the servant of Shem then must he be in his posterity . But where shall we find , that Canaans posterity or the Canaanites were servants unto Shem or the Shemites ? Surely we read of Canaans posteritie how ingenious in all or most Liberal Arts some of them were , in the time of peace , and how securely they lived ; how powerfull and terrible to their enimies some of them were in their warrs , which seems not to agree with the Condition of servants . How securely they lived in peace and how ingenious they were in most Liberal and Mechanicall Arts , 't is evident , in that Arithmetick with Astronomie came from the Zidonians ( who were from Zidon Canaans first born ) unto the Grecians . But their cheif excellency was in regard of Mechanick Arts ; mixture of purple is ascribed to the Tyrians , Making of Glasse and weaving of Silk , to the Zidonianes . They were excellent Carpenters . 1. King 5.6 . Therefore Homer calls them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; what ever witty invention in Garments , or Vessells , and what ever , it was wont to be attributed unto the industry of the Zidonians . By those Arts , they grew extream Rich and secure , Judg. 18.7 .

The Hittites were formidable and terrible in their wars , as appears 2. Kings 7.6 . The Jebusites were not inferior unto the Hittites , who kept Jerusalem and Mount Zion , maugre all the power of Jsrael , till Davids time ; And when he went to beseige them , in contempt of him , they set no other guard to keep the gates then the Blind and the Lame . 2 Sam. 5.8 .

The Amorites are reported to be as tall as Cedars , and as strong as Oaks , their Land a Land of Gyants , Deut. 2.20 . Zamzmmim , the bedsted of Og one of them , is described , Deut. 3.11 . much might be said of the other sonns of Canaan ; All which seems not to suit with servitude , unto which Ham and Canaan were accursed by Noah .

For answer here unto , I have shewen how , according to the history , the curse of Noah laid hold on Ham and the Egyptians . As for the Canaanites , 't is true , they were very ingenious and witty in finding out of Trades , and herein more industrious then either Shem or Japhet . But this hindred not , but that they might yet well be of a base and servile disposition ; as Cain and his posterity before the flood were exceeding cunning , and were the first inventors of founding metalls , and working in Iron , making of tents , building Cities , inventing instruments of Musick . All which although they be necessary for mans life , and though they may be , and doubtless are well used by the seed of Sheth and Enoch , and Noah and Shem ; Yet the holy Ghost shewing that the seed of Cain before the flood were inventors of these things , as also the seed of Canaan after the flood ; it 's an evident argument that these things were the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the main business wherein the Cainites and the Canaanites imployed themselves . While mean time Sheth , Enoch , Noah , Shem and their seed busied themselves in Divine matters . In a word the Cainites and Canaanites busied themselves wholly about things belonging onely unto this life ; The Shethites and Shemites were and are taken up wholly or principally with matters of the life to come .

Let us now reflect upon our selves ; if our whole mind thoughts and desires , be taken up about the things of this life , earthly things , &c. What are we better then they ? we are even as they were , Cainites and Canaanites . For according to a mans thoughts , will , affections and actions , he is to be esteemed ; Yea and according to them , his reward shall be . Matth. 22.5.6 . not onely they who reproached and slew the servants sent to invite them , are held unworthy to tast of the Marriage Supper , but they who were imployed about their lawfull callings . For it is not said , that he who went to his Farm , entred upon other mens Lands , or went to plough iniquity . Nor that he who went to his Merchandizes robed other men of their Estates , or handled the ballance of deceit , Hos. 12.7 . but that both made their outward and temporal callings their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 their whole business ; their hearts delights were wholly taken up with those things . They were so given to the world , and the things of the world , that they had no mind towards God and the things of God .

But we are imployed about divine matters every Sabbath Day ; Yea , and many a Lecture we hear and repeat . And did not Cain sacrifice ? And had not the Canaanites their worship of God ? The fear , faith , hope , love of God , if we be true Shemites , must inform our whole life ; all our outward callings must receive their tincture from them .

But was the martiall valour of the Hittites , Jebusites , and Amorites , any badge of their servitude ? or could it consist with slavery ? They who made others their Servants and Vassals as the Amorites did , Num. 21.27 . could they themselves be such ? To be formidable , terrible and cruel is no argument of true liberty , as I in part shall shew more anon .

Obs. 1. We learn hence how to Judge of Scripture , seeming some time to speake of indviduals or singular persons ; which indeed is to be understood of Nations and peoples descending from them ; and mystically of certain spirituall conditions and estates . Thus of Hagar the Scripture saith , Gen. 16.1 . that she was an hand-maid an Egyptian , the servant of Sarai , a bond-maid of Egypt , of Hams posterity as Canaan was ; but she was a figure of the Law , that gendreth unto bondage . Also it's said vers. 12. that Jsmael was a man like a wild Asse : this was fulfilled in part in himself , Gen. 21.22 . but much more in his posteritie , who were afterward called Ismaelites and Saracens , as they named themselves for their greater credit , as if they came of Sarai . And spiritually under the name of Ismael , the Apostle understands the wild and savage nature of man brought forth by the first Covenant , Job 11.12 . which becomes so much the more fierce when the Law goes about to tame it , Rom. 7.9.13 . And therefore Jeremy compares the rebellious Israelites to a wilde Asse , Jer. 2.24 . which cannot be tamed , Job 39. Gal. 4.30 , 31. And therefore must be cast out . Thus what was foretold of Esau and Jacob , the elder shall serve the yonger , Gen. 25.22 , 23. was not fulfilled in the persons of Esau and Jacob , but rather the contrary , as appears by their whole story , wherein Jacob submitts almost in all things to Esau . But this was fullfilled in their posterities , 2. Sam. 8.14 . And this was expressly fortold by the Holy Ghost , Gen. 25.23 . and accordingly understood and interpreted by the prophet , Malach. 1.2.3.4 . Thus spiritually Esau and Jacob figured the former and the latter world , 2. Esdr. 6.8 , 9. Yea , the earthly and the heavenly man , 1. Cor. 15.47 . Thus what is written of Ephraim and Manasses , that Ephraim the younger should be the greater , we read not to have been fullfilled in their persons , but in their posterities , that Ephraims Tribe exceeded his brothers in number , Num. 1.32 , 33 , 35. And in place and dignity , Num. 2.18 , 20. The like we must here understand of Shem and Canaan .

Obs. 2. Let children then learn from hence to honour and reverence their parents .

Obs. 3. This layes an Obligation upon parents to preserve their gravity .

Obs. 4. See their great infelicity who have evill parents and teachers . Accursed Ham and Canaan are punished in their posterity . Plato blessed himselfe that he was born a man of Greek parents , an Athenian , and that in the time of Socrates , by whom he was brought up .

Obs. 5. All this misery proceeded from the sin of drunkenness , and that not affected by him , whom we read first to have been drunk . He knew not the strength and power of wine , but was meerly surprized and overtaken , Manebat ante vini inventionem omnibus inconcussa libertas . Nemosciebat à consorte naturae suae obsequia servitutis exigere : Non esset hodiè servitus , si ebrietas non fuisset . Servitude came from drunkenness : had there bin no drunkenness , there had been no slavery , saith S. Ambrose .

Obs. 6. Hence parents have to note the Characters and marks of their own sinns in the punishments of their children .

Obs. 7. Here it is worth the observing , how the Gentiles of Old , knowing these things , hid them in their fables . For so by Saturn they understood Noah , by Ham they understood the son of Saturn whom they called Jupiter Hammon . This Jupiter Hammon they say made an Eunuch of his Father . They read the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gen. 9.22 . he cut for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 he told or revealed his fathers nakedness unto his two brethren . 1. This Jupiter Hammon had a younger son Mercurius , that is , Canaan , the yonger son of Ham. 2. That Mercurius had his name à mercibus from Merchandize , and was their God of gain ; as Canaan signifies a Merchant . 3. This Mercury they make a servant , as he complaines in Lucian , that he was distracted with so many services , that he must do nothing but run up and down of errands , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; whence the Phoenicians called Mercury 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is a servant , what so plainely expresses Canaan the servant of servants ? 4. That Mercury they made the guide of their wayes ; because the Canaanites first dared to go by Sea , and have of all other Nations the most convenient passages into all parts of the world . 5. They make their Mercury thievish , As — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — the Phoenician or Canaanite will gain by every man . 6. They make their Mercury the god of Eloquence , signifying the fair and smooth tongue of trades-men in putting off their wares . 7. They say , Mercury was his fathers Pararius as Ham with Canaan beheld Noahs nakedness .

These things as they are most usefull for the learned , so they make much for the strengthening of belief and assurance of all touching the truth of these most antient Scriptures . And that the heathens gods were most-what counterfeited out of the histories in Gods word .

Reproof . Those who give their children lewd example of swearing , and cursing , of cheating , and cozening , and lying , of intemperancy & drunkenness ; and so discover their nakedness unto their children worse then Noah did . He knew not the strength of wine till then : but these often and often by their own experience ; and by their lewd example teach their children , and propagate by them , their swearing , cursing , cheating , cousening , lying , intemperancie , and drunkenness from generation to generation , even to the worlds end , as much as lies in them .

Exhort . 1. To Parents to be pious and holy Me videns 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . There is inbred in all Parents a care of their posterity according to 2. Sam. 7.19 . If men have memory 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. 1●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 them . Thou canst dwell next neighbour to one , with whom perhaps thou never exchangest one word scarce in a year . I have heard it is very usual in this City . Hath not Noah foretold it , that Canaan should be a servant unto the Shemites , according to the LXX 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an houshold servant ? Most true it is , they dwell in me and nothing else . In me dwells no good thing . This proves not his right , but his usurpation . It is no new thing for servants to usurpe authority over their Masters . The sons of Zerviah were too strong for David . You tell me , I am Lord of Canaan ; Canaan is rather Lord over me . 'T is true , the time is when the childe differs little from a servant , although he be Lord of all , Gal. 4. The good that I would do I do not , and the evil which I hate , that I do . The Canaanites will dwell in the Land ; but the servant abides not in the house alwayes , John . 8.34 . Yet trouble not thy self overmuch ; what thou yet doest it is not thou , but sin that dwels in thee : I say while thou art yet a childe this comes to passe , and God is merciful , 1 John 2.12 . Thy sins are forgiven thee for Shems sake , that is , for his Names sake . But thou must not be alwayes a childe . They are too strong for us . True , while only Moses is our Captain , Deut. 7.1 . But when Joshuah the Lord Jesus leads us , in him we overcome them . Then the Gibeonites are made hewers of wood , and drawers of water . When So●omon the true Shemite and type of Christ the true Shem , and the true Solomon the Prince of peace overcomes the world , John 16.33 . and bids thee 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Considere , Be of good courage . The God of peace treads Satan under the Saints feet , Rom. 16.20 . The Canaanites 1. are first made tributaries , when the Spirit lusts against the Flesh , Gal. 5.17 . They are 2. made servants and bondmen , when the Flesh becomes obedient unto the Spirit . 3. They are lastly driven out and destroyed , when they that are Christs have crucified the flesh with the affections and lusts ; as crucifixion was wont to be the death of servants .

But alas ! The Canaanites have Chariots of Iron , Jos. 17. They have so ? What are the Chariots spiritually ? Eliah and Elisha were called The Chariots of Israel , and the Horsemen thereof . The true Prophets of the Lord are such ; they are Chariots of fire , whose motion is upward , Heavenward , Godward , carrying our thoughts and affections to heavenly things , and things above . These are the Chariots of Amminadab , Cant. 6.12 . the people of good will . The Chariots of the Canaanites they are earthly of Iron , heavie , tending downward toward earthly things , and carrying mens thoughts and affections downward toward things below . He that is of the earth , speaks of the earth . And therefore the sons of Joseph , Jes. 17.17 . Manasseh and Ephraim , they have a promise from the true Josuah to overcome the Canaanites , Phil. 3.13 , 14. Manasseh , that is forgetfulnesse , forgets that which is behinde ; and Ephraim fruitfulnesse and increase , endeavours after what is before , and presses hard after the mark , &c. The true Joshua , he saith it , Thou shalt cast out the Canaanites , though they have Chariots of Iron , and though they be strong . This promise is to be performed in these last dayes : Zach. 14.21 . In that day there shall be no more a Canaanite in the house of the Lord of hosts . O but I have been a Canaanite by sinful life and evill manners . Even such have the best of us been , as the Lord tells those who were of Shems race and progeny , Ezech. 16.3 . thy birth and thy nativity is of the land of Canaan , thy Father was an Amorite and thy Mother an Hittit , So was that woman , Math. 15.21 . and her daughter ; Acknowledge thine own vileness as she did , a Dog : And then shalt thou hear that even the Doggs , eat of the crums , &c. In a cursed condition . But the Lord by a divine art proper to himself , can bring light out of darkness , good out of evill , blessing out of cursing , He turned the curse into a blessing , Nehem. 13.2 . The Temple was built on the Threshing-floor of Arauna the Jebusite , 2. Chro. 3.1 . where the Jebusites dwelt , there the Temple must be built . Christ who is the true Temple , Revel. 21.22 . must be there builded , and reared up , where he was trodden down before . Arauna the Jebusite as a King gave to David that area , that ground whereon the Altar , and afterward the Temple was built ; 2 Sam. 24.18.23 . and David commanded to gather the strangers of Jsrael , &c. 1 Chro. 22.2.3 . whose number is reckoned 2. Chron. 2.17 . who were these ? A poor contemptible people of the Canaanites implyed in the building of Gods Temple : and these must be the men , and no other . In every Nation he that feares God , &c. Even the Tria 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 have yet had notable men among them . S. Paul was a Cilician by birth ; and one of the Gregories was a Cappadocian , as Julian brands him . Our Lord Magnifies the faith of the Canaanitish woman , Matth. 15. Vriah the Hittite is famous for his faithfulness to David . Though these were all servants , yet Esay 10.27 . The yoke is taken away because of the Anointing , even the unction of the Spirit , Luk. 4.18 . For where the spirit of the Lord is , there is libertie ; The true Shem gives this liberty . He takes from off us the yoke of servitude under Sin and Satan , Matth. 11.28 , 29. under which we laboured and were heavy laden ; and we taking his yoke of patience upon us , and learning of him lowlyness and meekness , we finde rest for our souls .

Exhort . 1. To the true Shemites to exercise their power and authority over their servants . They have rebelled and usurped power . The Lord hath promised unto Abraham and his seed the Land of Canaan ; Canaan is now Malae fidei possessor , he detaines from us the holy Land , the Land of holiness , Jos. 5.15 . It is a good Land . All the spies say so , Num. 13.14 . Even the Prophets who have search'd diligently , 1. Pet. 1.10 . The Lord hath delivered them to utter destruction , Deut. 7.1 . and 20.16 , 17. If we drive them not out they will be pricks in our eyes , &c. Num. 33.55 . Despair not , they are all conquerable .

1. The Zidonian , by Gods Fishermen , the Preachers of his Word . 2. The Hittite is cast out by love ; perfect love casts out fear . 3. Christ gives power to tread down the Jebusite , all the power of the enemy . 4. The Amorite , bitter words , bitter envy is subdued by meekness of wisdom , Jam. 3.13 , 14.5 . Minding things above , subdues the Gergashites earthly mindedness , Col. 3.1.6 . The Hivite by Christ who is our life , Col. 3.7 . The Arkite , persecution by him who is born after the Spirit . He cast out the bond-woman and her son . 8. The Sinite or legal righteousness by the righteousness of Christ . 9. The Arvadite , the ruling sin , by the reign of Christs righteousness . 10. The Zemarite , Sheeps clothing by sincerity . 11. The Hamathite by the grace that brings salvation , 1 Thess. 5.9 . Jabin false knowledge king of Canaan is subdued by Deborah and Barak , that is , the Word and Spirit , which is as lightning , Judg. 4. So Anti-Christ is slain by the brightness of Christs coming . 2 Thess. 2. And thus there shall be no more a Canaanite , in the house of the Lord of hosts .

Meanes . Believe Josuah , even Jesus who promiseth , Jos. 17.17.2 . Pet. 1. adde in your faith virtue . Hence will proceed obedience of faith , Rom. 1. See what promise the Lord made even to Cain , Gen. 4.7 . The Weapons of our warfare ( the whole armour of God , Ephes. 6. ) these are not carnal , but mighty through God , for the subduing the Zamzummims , even every evill thought to the obedience of Christ , Deut. 2.20 . 2 Cor. 10.5 .

SERMON IV. God shall enlarge Japhet .

Axiom 4. THe words contain the blessing of Japhet , and that amplified by the opposite curse of Ham and Canaan . The blessing of Japhet containes his Inlargement by the authority of it . Degree of inlargement : He shall dwell in the tents of Shem.

The divine truths contained in the words , are these .

1. God shall enlarge Japhet . 2. Japhet shall dwell in the Tents of Shem. 3. God shall so enlarge Japhet , that he shall dwell , &c. 4. Canaan shall be his servant .

In the first of these let us enquire who Japhet was . what it is to enlarge Japhet .

Who was Japhet . And first let us consider him in his History , and secondly in his Mystery . In his History ; and so according to his Person . Posterity .

According to his person : and so when I spake of Shem , I have shewed , that Japhet was the eldest son of Noah , though commonly when the three brothers are recited together , Japhet is put in the last place .

But however Japhet were the elder brother , and before Shem , yet was Japhet after Shem in grace and favour , and accordingly he obtained the blessing after him , and in vertue of Shems blessing , in whose seed all nations should be blessed ; Yet of all the three brothers , Japhet was the most famous in all the Heathen Writers . The Greeks acknowledge him their Founder , and first Father ; so that they own no man before him either in age or dignity ; whence is that Proverb , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Japheto antiquior , more antient or more honourable then Japhet .

That word which we turn inlarge is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is diversly rendred by Interpreters , by the Chaldee as we in our English , by the LXX 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which accordingly the Latin hath Dilatet , Let God enlarge Japhet . So the Spanish , Italian , High and Low Dutch. Howbeit , according to another signification of the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the French , Genevah , and our old English Translation turns it to perswade ; and Munster howsoever he be sway'd by the authority of the Rabbins , and so turns it inlarge , yet he confesses , that the word is used in the Proverbs often to perswade : accordingly Tremellius turns the word Alliciet , God shall intice , and Osiander Persuadeat , Let God perswade . And though we put inlarge in the Text , as Diodati also doth , we have perswade in the Margent .

Besides these two significations , there is also a third , and that is Condecoret , Let God beautifie Japhet . This translation hath authority from Jonathans paraphrase who understood the Hebr. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to come not as most do from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to be beautiful and comely ; and therefore he renders the words , Let God beautifie the borders of Japhet .

Here are three interpretations of the word , and every one hath reason to speak for it self ; and the Translators are Stiff and resolute each for his own . And why may not the words , according to the fullness of the Spirit , bear all three significations , and all of them consonant unto the truth and the Analogie of faith ? Words have their bounds . The Spirit hath one . And therefore since , according to Divine artifice and skill , the Spirit of God hath couch'd so many significations under one word in the Text , I dare not so make choice of one that I should wholly reject the other two ; and therefore as Esay 65.8 . The new wine is found in the cluster , and one saith , destroy it not ; for a blessing is in it ; So I may say of these significations , reject neither one nor other , for a blessing is in it , part of Japhets blessing is contained in it as we might finde in them all , but I shall speak of the two former onely as most consonant to my scope ; and first of that which our translators have made choise of , and put in the Text ; God shall Inlarge Japhet , or as the words are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 God shall inlarge unto Japhet , vizt. his habitation or dwelling , unto which the following words have reference .

When God is said to in large Japhet we must understand this either according to extension , outwardly and literally , or according to intension , inwardly and spiritually .

1. According to extension and outwardly , God may be said to inlarge Japhet , when having increased his posterity , he makes room for them in the world , as he did when he gave them all the Islands and Peninsula's , as Britany , Jreland , Thule , Creta Sicilie , &c. the Peninsula's as Spain , Italy , Greece , &c. In a word , all Europe ; which became the most populous of all the three parts of the world , the seat of the Greek and Roman Empire , and added also the lesser Asia , and Media , and part of Armenia , Jberia , Albania , and those vast regious towards the North heretofore inhabited by the Scythians , now by the Tartars , Officinas Gentium & velut vaginas nationum , as Jornandes calls them . Because those parts are extream fruitful , I speak not of the earth , but of men , which in all ages they have power'd forth into other parts of the world , and enlarged their dwellings . And thus God inlarg'd Japhet .

Obs. 1. Hence we may observe another example of piety towards Parents , and the reward of it from God .

Obs. 2. Though God blessed and inlarged Japhet for honouring his father in covering his nakedness , and cursed Canaan for dishonouring him and deriding the nakedness of Noah , yet this is no warrant for the unwary and unseemly carriage of Noah or any parent . True it is , the good man was excusable who till then knew not the strength of wine ; Nor did the Patriarks for 1600 yeares ; they lived without wine all their life , without which some of us cannot live one day .

Obs. 3. How powerfull is the blessing of a father , Eccl. 3.9 . It stablisheth , yea , it inlargeth the house of the children .

Obs. 4. Nor can we well omit here what the Jewes take speciall notice of , that when Noah blesseth Japhet , he useth onely the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 God , as a name known among all Nations . No Nation so barbarous but it acknowledg'd a God ; but when Noah blessed Shem , he addes to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to the Name of God , the great name Tetragrammaton Jehova , whereby they understand a great prerogative of Shem and his Sonns the Jsraelites and Jewes , that the proper name of God should be known onely unto them . But alas ! what benefit is it unto them , or us , to know God when we worship him not as God ? What profit is it for them or us to boast of God , that we know his will , when yet we do it not ? Yea , what a shame and disorder is it to know so much , and do so little ? — Pudet haec opprobria nobis & dici potuisse , & non potuisse refelli . Yea what a terror it is ? And how ought it to trouble us , since he that knowes his Masters will and does it not , shall be beaten with many stripes ?

Obs. 5. To have an inheritance in the earth , or a portion of the earth for an inheritance , is a blessing of God , Math. 5.5 . Blessed are the meek for they shall inherit the earth , 1. Chron. 4.10 . Jabez said , O that thou wouldst bless me indeed and enlarge my coast .

Obs. 6. God is the author of this blessing . It is God that inlargeth Japhet . And it is the God of Jsrael that Jabez prayed unto to inlarge his coast , 1. Chron. 4.10 . He gives inheritances in the land of Canaan . Yea , among those who are strangers and enemies unto his people . Deut. 2.5.9.19 .

Obs. 7. The Lord sets bounds unto inheritances in the earth , Act. 17.26 . He gives a smaller portion to some , a greater to others , as here he inlargeth Japhat .

Mysticè .

As I shewed what Mysteryes the heathen hid under Shem and Canaan , so let us inquire what Mysteries they understood in the name of Japhet . That portion which Noah allotted unto his son Japhet was the sea and the Islands and Peninsula's in the sea , &c. Gen. 10.5 . wherefore by Japhet they understood Neptune , whom they made God of the sea . Neptuno maritima omnia cum insulis obvenerunt , saith Lactantius . Japhet hath his name from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to inlarge as Noah implies in his blessing , and Neptune is from the same root passive 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is inlarged . As in Greek they call Neptune 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is to extend and inlarge from the large and wide sea , Job 11.9 . Psal. 104.25 . given him to his portion , whence the Egyptians , saith Plutarch in his Isis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Now because he lived holily in the world , the same befell him from the world , that befell his father and Brother Shem , and all that lived Godlily in the world . Therefore they used his name in contempt when they spake of doting old men , calling them Japhets , as our English Old Crone , in the same sense is an imitation of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , Saturne , by whom they understood Noah , as I shewed before . Hesychius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Japhetus is by way of derision an old doting Fool. Suidas 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Aristoph . Nubibus . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not to answer your father saucily , nor to upbraid him with his old age , by calling him Japhet .

Hence we may learn not to be too hasty in crediting evil reports of men who are long since past , or to esteem the the worse , because they have gotten an ill name in the evil world . Does not our Saviour imply that the best of men should be so used ? Matth. 5.10 , 11. Yea , do we not finde , that many who professe religion , defame , slander , reproach and speak evill of things that they know not , and of men much better then themselves , only because they are not on their side ? Seth and Shem though in great honour among good men , Eccl. 49.16 . were traduced of old by name , by the wicked world , as I shewed out of Plutarch ; and Japhet fared no better , as I have now shown . So they dealt with Christ and his Apostles . The Serpent in all ages hath persecuted the womn , a especially in these latter times , and cast out of his mouth water as a flood , &c. Revel. 12.15 . that is , reproaches , slanders , and defamations .

Behold , that great and precious promise made here to Japhet , and the sons of Japhet , and renewed under manifold several names and expressions , Peace , Esay 32. Rest , Psal . 95. Refreshing , Acts 3. A wealthy place , Psal. 66.12 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Latin Refrigerium . Surely they read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is respiratio , and the Chaldee turns it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a breathing , a Spirit , even the Spirit of God it self , which is the Spirit of promise , the great and pretious promise of God made unto all the sons of Japhet . So the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which we turn to refresh , whence 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Spirit , it signifies to enlarge as in the text , 1 Sam. 16.23 . Dilatabatar Saul , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 2 Cor. 6.13 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 be ye inlarged , or inlarge your love , Matth. 11.28 . I will give you rest , Arab. I will inlarge you .

As by Shem the Jewes Church is understood , so by Japhet is commonly understood the Gentiles . So Gen. 10.5 . And as there is an inlarging , as also contracting , according to extension natural and outward , so like wise is there an inlarging according to intension spiritual and inward . And that either that which God gives and leads into , or that which the evil Spirit and our own evil heart is misled into . 1. That which God gives , &c. That we may understand this aright , we must know that as bodies are said sometimes to be in strait and narrow places , sometimes to be in a more large room ; so likewise by metaphor the souls and spirits of men are sometimes in anguish and straits , sometimes in latitude , freedom and inlargement , Psal. 4. And as cold contracts and makes condensation and thickens bodies , and contracts them into a narrow space ; and heat resolves them and sets them in a large room . Even so there are certain streightning affections and passions and compositions of them , as self-love , fear , grief , sadness , envie , suspition , these contract and straighten the heart . And there are affections which widen and inlarge it , as the love of God and our neighbour , mercy , hope , joy , cheerfulnesse , delight , these enlarge the heart . Accordingly in Scripture we read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 opposed one to other , that is , straits , and inlargement . So 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 2 Cor. 6.11 , 12 , 13.

This largness is of the understanding , will and affections , which how so ever they differ much one from the other , yet are they all signified by the heart ; As when God is said to have given to Solomon largness of heart , 1. King . 4.29 . Also the largness of will and affection , Psal. 81.10 . Open thy mouth wide , Os cordis ad desiderandum & petendum vtilia , & implebo illud , the mouth of thy heart , thy will and affections . Saith Ludolphus .

Why is God said to inlarge the heart of Japhet and the sonns of Japhet ? Because he alone knowes all the hearts of the children of men , and alone can work upon them , widen and inlarge them . He alone hath wherewithall to fill them , as wisdom , understanding , fullness of joy , yea , God Himself , the Objectum beati●cum & Author actus fruitivi , 1. King . 4.29 . Yea , whereas the Lord hath made the man for his Temple and dwelling place , and himself is immense and beyond all bounds , Job . 11.7 , 8 , 9. it's necessary , that he inlarge the strait heart of man , and make him in some proportion capable of himself ; whence is that prayer of the Apostle , Ephes. 3.14 . — 21. that They may be filled with all the fulness of God .

Reproof . 1. Those who walk at large in a latitude according to their own corrupt hearts even as the evill spirit drives them ; who deny themselves in nothing that their own flesh , or the Devil , and the lusts of men Suggest unto them . These are the beasts that walk in actu not in via , in the broad way where the beasts go , not in the path and the narrow way wherein the men of God walk : God doth not inlarge these .

Reproof . 2. The sonns of Japhet who walk in a strictness of their own chosen holiness , and that without any warrant out of the word of God ; they have chosen this to themselves , not the narrow way that leades unto the broad , but a narrow path taken out of the broad way . Who required these things at your hands ?

Consol. For the sonns of Japhet . True it is the Lord invites to enter into the straite gate , Math. 7.13 , 14. but they shall not alwaies be in straits , there shall come a time of inlargment . Nor doth the Lord cast his Japhets into straits , that they should continue in them ; much less perish in them . The Gold is not cast into the furnace to be consumed in it , but to be purged and purified by it , Zach. 13.9 . Our God is a consuming fire , Hebr. 12. and who shall dwell with everlasting burnings , Esay . 33. 15 , 16. The Apostle declares for himself and his fellow Apostles and all the Ministers of God , how their way lyes throw straits , 2. Cor. 6.4 . but does it end in straits also ? vers. 11. Our heart is inlarged . The Psalmist declares as much in regard of the whole Church , Psal. 66.10 , 11 , 12. We went through fire and water , but thou broughtest us to a wealthy or a large place ; as I shewed before .

Exhort . To the sonns of Japhet to be inlarged . The Apostle makes this exhortation to the Corinthians , 2 Cor. 6.13 . be ye 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 be genuine children of Japhet , be ye also inlarged . It was a noble desire of the sons of Joseph which we read , Ios. 17.14 .

Means . We must pass thorow the narrow , before we can come unto the broad 2 Esdr. 7 . 1-14 . Ye remember a great part of Japhets portion was the sea and the Islands in the sea ; Viam qui quaerit ad mare , illum oportet omnem quaerere comitem sibi , saith the Comedian . Gen. 26.19 . — 22. Esec , Sitnah , Rehoboth . 1. Esec , contention between the flesh and spirit . 2. Sitnah , opposition of Satan . 3. Through these we come to Rehoboth , inlargment . Our Lord requires us to go thorow the narrow passages before we can come unto the broad ; and this cannot be without contention and strife , Math. 7. Open thy mouth wide , pray largely , and he will fill it . O that all our contentions , hart-burnings , bitter invectives , detractions , slanders , oppositions one against another . O that all were laid down ! O that every one of us would mind his own dutie , Prose quisque which the Lord requires of him , to enter into the narrow way , that the Lord might inlarge us ! The Lord perswade our hearts hereunto !

God shall perswade Japhet . This is the first and proper signification of the word , to entice or perswade ; which our translators have in the margent ; which yet might have been put in the Text if it had pleased them . But because this word perswade hath a two fold signification . 1. To sollicite , allure and intice ; which is an endeavor to bring one off to some-what , we desire . 2. So to sollicite and intice that we prevail , which is properly to perswade . The word may be understood in both senses here . For the better understanding of this point , we must inquire . 1. What it is to perswade . 2. Whereunto God may be said to perswade ; And 3. How . The word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of a middle nature , and used in Malum . Bonum .

1. What it is to perswade ; it signifies to induce , lead , or draw one by arguments and reasons to think , believe , and do some thing ; yet so , that there is a power left to dessent . Thus when we commend something as honest , honourable or profitable , and exhort to the doing of it , by motives , reasons , and arguments , we may be said to perswade . And this I much suspect was the reason why the major part of our Translators cast the word perswade into the margent ; because they conceived , that God acts upon the minde and will , not by motives and reasons inducing it to believe , and so leaves it free ; but by a super pondium overpoysing it , and determining the act of it , and so here not perswading , but inforcing Japhet to dwell in the tents of Shem.

The event of perswasion is either belief of what is perswaded unto , or unbelief . Now because that whereunto God perswades , cannot but be good , what is that good whereunto God may be said here to perswade Japhet .

If we here understand the person of Japhet , we may conceive , that the object of Gods perswasion is love , brotherly love , and that he should not envie his yonger brother Shem his precedencie and preeminency of blessing . Thus the Lord perswaded Cain , Gen. 4.7 . But the blessing being propheticall as the former , it concern'd not onely Japhet himselfe in his person , but also in his posteritie , even all the Gentiles Church , even all the Islands of the Gentiles , Gen. 10.5 . whereof we are a part , God shall perswade Japhets Sons : But whereunto ? whereunto else but unto himself ? to believe in God the Father , and to believe in Jesus Christ the Son of God who should break the Serpeents head , so God the Father first perswades Japhet and his sons to believe in himself , Hebr. 11.6 .

2. God perswades Japhet and his sons to believe in Christ , and so to dwell in the Tents of Shem , Joh. 14.1 . This is the main aim ; but non pervenitur ad finem nisi per media .

3. How does God perswade Japhet and his sons to believe ? Mediately and outwardly by the Ministers of his Word . Immediately and inwardly by the operation of his Spirit . 1. Mediately and outwardly ; and so God perswades by the Word . Miracles .

1. By the Word it self read and meditated on ; or by the same Word preached and heard ; for so , Faith comes by hearing , Rom. 10. Thus God makes his Ministers his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Cor. 3.9 . Workers together with God . Such as plant and water his husbandry , which is the Church . Such as build and rear up the Tabernacle of God which is fallen down , which is his Church : ye are Gods building . Such are Gods Oratours and Ambassadours , to whom he gives commission ; and he sends them forth to invite his rebellious subjects , and to perswade them to come in , 2 Cor. 5.18 , 19 , 20. Another Meanes are miracles and wonders , whereby God perswades men to believe , and accordingly they are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the word in the Text , to perswade , Deut. 13.2 .

2. God perswades Japhet and his sons immediately and inwardly by his Spirit ; this is that Tractus Dei , the drawing of the Father . Where ever there is this drawing , it is from something unto something . From something , and so God the Father by his Spirit , disswades Adam from his vain thoughts , Psal. 94.11 . corrects and chastens the man . God the Father draws and perswades him unto something . He hath shewen thee O man what is good , Mich. 6.8 . and so the Father● instructs him out of his Law , Psal. 94.12 . These are Funiculi Adam , the cords of a man , whereby he is naturally inclined to be moved , Hos. 11.4 . and because both proceed from love , he addes , with bonds of love . All these made up into life and example , most forcibly perswade ; as 1 Pet. 3.1 , 2.

Reason in regard of 1. God himself who perswades . 2. Japhet to be perswaded . 3. That whereunto God perswades . 4. The end of Gods perswasion .

1. God alone knowes himself perfectly and knowes the Son , and all meanes necessary for perswasion , what hinders , what helps . And he alone knowes the hearts of all the children of men and what expedient will best move them . He is most loving unto Japhet ; Charior est superis homo quàm sibi . He is most faithfull and true in all his testimonies . He is most able to effect what ever he promises or threatens . 2. In regard of Japhet and his sons , none of them all can come unto the true Shem , except God perswade him thereunto , Joh. 6.44 . 3. Reason in regard of that whereunto God perswades the sons of Japhet ; which , unless God , by his spirit , reveale , it 's altogether hidden from the sons of Japhet , 1. Cor. 2.9 , 10 , 11. 4. The end of this manner of perswading , is the glory of God , 1. Cor. 2.5 . and mans salvation ; And therefore the Lord used plain men and men illiterate , Act. 4.13 .

Obs. 1. It is God alone , who can perswade the heart unto himself . And therefore the Poets ascribed perswasion unto their Goddess 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whom they made their Goddess of eloquence , whom the Latins call Suada and Suadela . But who is indeed the true 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Suada or Suadela , who but the wisdom ? Who but the onely wise God ? Who teaches like him ? Never man spake as this man , &c. He is that which they ascribe to their Suadela ; He is Flexanimus , he that bowes the soul , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , who leades and drawes the soul . He it is who gives faith , Ephes. 2.8 . He it is who increases it , Luk. 17.5 .

It 's a business worthy of God himself to perswade the heart . And though it seem good unto God to use men whereby to perswade men , that so it may seem possible , as also for the honour of his Minister . Yet where any are said to believe , the Minister is not said to cause that belief , though he propound the object of faith , though he instruct , though he exhort men to belive , and use motives and inducements of all kindes , and meanes and helps . All which are such as are sufficient for the producing of belief , Act. 14.1 . But that they may be effectuall and thorowly perswasive , and work that belief , it is Gods guift . For who is Paul , who is Apollo , but Ministers by whom ye believed , instruments by whom God works ? He himself is the principall Agent , and men so far-forth believe as it is given them of God , 1. Cor. 3.4 , 5. Act. 14.1 . They so spake , that a great multitude of the Jewes and also of the Greeks believed .

Obs. 2. The meanes of bringing men unto God , is perswasion and allureing of them , Hos. 2.14 . I will allure her and bring her into the wilderness , and speak unto her heart .

Obs. 3. This shewes what manner of men the Ministers of God ought to be , and how they ought to behave themselves and deal with the sons of Japhet in perswading them . As they perswad for God , so to be men of God ; Not to use their own words , as Orators are wont to do , words of man's wisdom ; but to use the words of God , which he teacheth and useth in perswading the hearts of men . 1. Cor. 2.4 .

Obs. 4. The spirit of God abhors not allusions and paranomasias , they are very frequent and ordinary in the Scripture , whose elegancie we loose by translations , a thing that cannot possibly be help●d . Water looses the sweetness in the stream , which it hath in the Fountain : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; the name of Judah 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of Nabal his name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Gaza 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Zeph. 2.4 . What seest thou Jeremy ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , thou hast seen well ; for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Jer. 1.11 , 12. In the story of Susanna , Daniel saith to one Elder saying , he saw them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 under a Lentisk tree , Angelus Dei , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; to the other 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saying , under an Holm tree , Angelus Dei , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hos. 5.1 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , judgement toward you , because ye have been a snare 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Amos 8.2 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 summer fruit , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the end , Mich. 1.10 . in the house of Aphrah roul thy self 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 v. 14. the houses of Achzib , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Esay 5.7 . he looked for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , judgement ; and behold 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , oppression ; & for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 righteousness , and behold 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a cry . And 24.17 , 18. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , fear , and the pit , and the snare , and very many the like .

Reproof . The boldnesse and presumption of those who invade Gods soveraignty , intrude and usurpe dominion over the hearts of men , which God alone can know , and move , and judge .

Reproof . Those who refuse to be perswaded by God and his Ministers , yet yield to the perswasions and enticements of the Canaanitish woman , the Harlot iniquity , inwardly and outwardly alluring , Jam. 1.14 . Prov. 7.12 . the lusts of the eyes , of the flesh , and pride of life . When God perswades to the honour , that comes of God onely , the pride of life stirs them up to seek honour one of another . When he perswades to the beauty of holinesse , and the pleasures at his right hand , the lusts of the flesh prevail with them to follow a skin-deep beauty . When God perswades the heart that Godliness is the great gain , yet Mammon prevails with them ; Si spes refulserit lucri , &c. Look almost every where , and see whether gain , where ever it is , oversway not all the Rhetorick of the Spirit .

That Trade , and the mysteries of it by which men live , and those men on whom they depend for their livelyhood , those are more powerful in their perswasions , then all the Apostles , were they alive again . Demetrius had a gainful Trade , and how did he prevail with his fellow-craftsmen ? Acts 19.24 — 34. Those on whom men depend for their bread , be they what they will be otherwise , so they be rich , they are more powerful in the hearts of those who depend upon them , then all the Sermons in the world , all the eloquence of the best Orators ; yea , they have greater power to perswade then the manifest truth of God . would God this were not too true every where , especially in this City ! — Bene numatum decorat suadela Venusque An Asse laden with gold will obtain entrance into the strongest Fort.

But alas ! we have not sufficiency of meanes , that we may be perswaded . We read of some thousands converted at one and other of S. Peters Sermons , Act. 2. But how few are there at this day , that are so converted ? The fail therefore seems to be in the insufficiency of the meanes . 'T is possible there may be a fail in regard of the meanes . But I beseech yee , who of us layes the blame where it ought principally to be layed ? even upon our selves . We read and heare what yet we practice not . What s the reason ; we are not perswaded of the truth that is delivered . The Scripture saith , Walk in love , as Christ loved us , Ephes. 5.1 , 2. Who is there that will lay down his old hatred , his deadly fuid against his neighbour , and so walk in love ? He believes not that he ought to walk in love , or if he do believe that he ought to walke in love , yet it is onely to those that love him , it is not so as Christ loved us : How was that ? when we were enemies , Rom. 5.10 . he believes not that , and therefore loves them not , Ephes. 5.18 . Be not drunk with wine , wherein is excesse , &c. Would a man be drunk every other day ( as many are , to say no oftner , ) would they if they believed this , and that God perswades them ? But we want means ; John 6. No man can come unto me , except the Father draw him . How doth the Father draw men ? How otherwise then with the cords of man , whereby it is fit a man should be drawen ? Thou pretendest , thou hast not grace ; and if it pleased God to give thee grace , thou wouldest do thus , and so : Thou Hypocrite ! Thou drawest iniquity with cords of vanity , and sin as with Cart-ropes , and expectest , that God should force thee against nature , and against grace . Is this to draw with the cords of a Man , or with the cords of a Beast ? yea , the Beast it self is not so drawen .

I have shewen , I am perswaded undeniably , that its a rare thing , that any believer should want power to do what he believes , Ephes. 1.18 , 19. Thou art even like the brethren of the rich man in Hell ; they had the means of grace , &c. but that would not serve their turn : the rich man tels Abraham , that if one came from the dead , then they would believe . They were a knot of good fellowes , like their brother , and they were so accustomed to fare deliciously every day , Luke 16.27.31 . they were so serviceable one to others humour , that they durst not displease one another . What saith Father Abraham to that motion ? They have Moses and the Prophets . If they hear not them , neither will they be perswaded though one rose from the dead .

Exhort . Not to yield to the perswasion of the Canaanites , Deut. 11.16 . There is a secret enticing and drawing of the heart , Job 31.27 . Some men lye in wait to deceive others , Ephes. 4. But though they did not , our own lusts are deceitful . But there is no such danger of being deceived , as under shewes of piety . The evill spirit could not suggest a more ready way of deceiving then by being a lying Spirit in the mouth of Ahabs prophets , 1 King . 22. They are foolish perswasions , so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , if we forsake those foolish perswasions , and those who use them , and are perswaded by them , we shall have the life , Prov. 9.6 . Forsake the foolish and live .

Exhort . 2. If God perswade Japhet , then must Japhet be perswasible . So much is implyed in the words . God shall perswade the perswasible . There must be a complying and yeilding on Japhets part , on our part , we must not Ponere obicem , oppose brutish reluctancy ; Psal. 32.8 . I will instruct thee and teach thee , saith the Lord , in the way that thou shalt go , &c. But be not thou as the Horse and Mule .

The third significacion of these words , vizt. God shall Beautify Japhet ; I omit , as for brevity sake , so as not so proper to my present business .

Axiom . 5. He shall Dwell in the Tents of Shem.

1. What are here Tents . 2. Tents of Shem. 3. Who shall dwell in the Tents of Shem.

1. A Tent is a Tabernacle è velis tensis factum & mutabile , quod ut libet moveri potest , Es. 38.12 . it is tabernaculum ambulatorium , domus vaga , a portable house . The fashion of it was this : They set up four stakes or pillars of wood ; and over and about these they hung Curtaines , Esay . 54.2 . And strengthened it with cords . 2. Tents of Shem are by the LXX rendred the houses of Shem , and may be so litterally understood , Zach. 12.7 . Malachy 2.12 . Revel. 20.9 . The author and inventer of Tents was Jabel , Gen. 4.20 . and the like Oracle we read , Num. 24.24 . So we read a literal meaning of the point . Spiritually ; and so either Japhet shall dwell with Shem in his Tents ; or when Shems posterity should be cut off , Japhet and his sons the Church of the Gentiles should be then Surrogatus Israel as the Apostle proves largely , Rom. 11.11 . — 17. 3. Who is said to dwell in the Tents of Shem ? this is diversly understood . Some conceive out of the words next before , that the Name of God is here to be repeated and understood , God shall enlarge and perswade Japhet and He , that is , the same God shall dwell in the tents of Shem. As if these words were thus to be knit unto the former . God shall inlarge Japhet and give him a larger portion of the earth ; But God himself will dwell in the tents of Shem , and in Shems posterity ; which are the Jews , he will choose his Church , wherein he will dwell for ever . Which are almost the very words of David the Shemite , Psal. 132.13 , 14. And this was fulfilled when Christ took flesh of the Jews , and was born of the seed of David the Shemite according to the flesh , Rom. 1.3 . And therefore S. John speakes of Christ , John 1.14 . The word was made flesh , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; V. Lat. Habitavit in nobis . This is true of the whole Church : but in a peculiar and proper respect to be understood of Christ , Col. 2.9 . In whom ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) dwells all the fulness of the Godhead bodily . And therefore the Lord called his Body his Temple , Joh. 2. He spake of the temple of his body . This doubtlesse is a Doctrine pious and unquestionable ; but that which may be proved rather from other places then this . For this verse seems to be understood of Japhet , and his seed only , as the former only of Shem and his . And if this should also belong to Shem , then the later part should be referred to Shem also , which would be a superfluous repetition .

It belongs then to Japhet , he shall dwell in the tents of Shem. And how is that to be understood ? To dwell in the Tents of Shem , is 1. Either to dwell with Shem in his Tents . For so they render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 adhabitavit & cohabitavit , to dwell together with ; as if the phrase so sound , as that Ephes. 3.6 . That the Gentiles should be fellow-heires , &c. and 2.14 , 19. Or 2. that the sons of Japhet should dispossess the sons of Shem of their Tents . And to that purpose , 1. Chro. 5.10 .

Reason . 1. In regard of God , he is the God of Japhet by covenant , as well as the God of Shem , Rom. 3.19 . He is rich unto all that call upon him .

2. In regard of Shem. His Tents are large , Locus est & pluribus umbris viz. under the Gospel , Esay 54.1 . — 4. Their former straitness made onely for the Jewes is forgotten , Esay 65.16 . Lam. 2.6 .

3. In regard of Japhet and his sons , their docibleness and readiness to believe the Gospell , Rom. 10.19 , 20. This is the elder son to whom his father said , Go and labour in the vineyard , and he said I will not , but afterwards repented and went , Math. 21.28 . The prodigal son that returns to his father , Luk. 15.

Obs. 1. The Church is here compared to Tents and Tabernacles ; No certain fixt dwelling houses ; and so we understand , Hebr. 11.9 , 10. Num. 24.5 . Zach. 12.7 . Mal. 2.12 . 2 Cor. 5.1 . So S. Peter speaks of his own body , 2 Pet. 1.13 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Such are the people of God , a kinde of Scenitae & Nomades , as Pliny and others tell us , and as the Tartars at this day , living in Tents and Tabernacles . We have here no abiding City , but we seek one to come , Hebr. 13.14 .

Obs. 2. The Church is here compared in special to the Tents of Shem. For as Seth and his house before the flood , were the Church of God . So Shem and his houses , his Tents are the Church of God after the flood . After Shems Tents were the Tents of Abraham and Sarah whence came the Jewes , Joh. 1.14 . For of Shem came the Jewes and Christ himself the true Shem , according to the flesh . And so Salvation is of the Jewes , Joh. 4.

Obs. 3. Japhet and his sons , all the Gentiles are by corrupt nature strangers to the Tents and houses of Shem. Of old they dwelt not in Shems Tents ; they belonged not unto the Church of God ; They had no portion in Jacob , Ephes. 2.12 .

Obs. 4. Here is an expresse , cleer , and manifest promise made touching the calling of the Gentiles to Christ . I say , to us this is clear and manifest , which before-time was hidden , and therefore called a Mysterie , Ephes. 3.3 . Col. 1.26 , 27.

Obs. 5. We see the truth of Gods promise made unto the Gentiles , Japhet and his sons to dwell in the Tents of Shem , that they make the principall part of the Church . For allthough so rich is our God towards all that call upon him that he excludes not any , no not the posterity of Ham , out of Shems house , where there is neither Greek nor Jew , &c. Col. 3.11 . Yet certain it is , that the faith of our Lord Jesus Christ hath even from the Apostles times downward most florished in Europe , and that part of Asia which was Japhets portion , where there were the seven first known Churches , Revel. 2. and 3.

Yea this promise to Japhet is so performed , that Shems posterity is cut off , and Japhet dwells in his Tents , the Gentiles Church have the name of Jsrael , Mich. 5.3 . Gal. 6.16 . And he is a Jew which is one inward , Rom. 2.

Obs. 6. There is a two fold state of the Church , in the growth and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in via and in patria . What the Hebrew hath , Tents , is in the LXX . houses , implying a two fold state of the Church one fleeting , and the other durable and constant , yee read of both , Ephes. 2.22 . vers. 4.14.15.16 .

Mysticè .

But what further spirituall meaning is there of Shems Tents ? or houses LXX . and Japhets dwelling in them ? The true Shem as I have shewen and proved largely , is the Lord Jesus Christ , Who dwells in his Saints , Psal. 90.1 . Joh. 1.14 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Hebr. 3.6 . He works in them , Esay . 26.12 . they in him , Joh. 3.21 .

This is that which the Antient Divines , call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mutua coincessio .

The Tents of Shem are called so in regard of the peoples dwelling in the wilderness , till they came to the Holy Land , and to Jerusalem . The promise then is to Japhet and his children , even to those who are strangers from the Common-wealth of Israel , and from the City of God that if they will be perswaded by God , believe and become obedient , they shall dwell in those Tents , who mean time dwell in the tents of wickedness , Psal. 84.10 . To dwell , is Alicubi commorari diutinè cum delectatione : It is to abide long in a place ; for Qui hic & illic est , nullibi est ; it is with delight ; otherwise a man may abide long in a place where he has no delight at all , and therefore he is not said to dwell there , as in a Prison , or in some place where he has ill neighbours , Psal. 120. to dwell with Mesec . But the Lord saith of Jerusalem , Here will I dwell , for I have a delight therein .

Behold the great promise of God , that his tabernacle shall be with men , Levit. 26.11 . Ezech. 37.27 . Revel. 21.3 . 2 Cor. 6.16 . A new heaven and a new earth , even that dwelling place of Shem , the Jerusalem that looks down from heaven , Revel. 21.10 . which is the everlasting righteousnesse , Psal. 85.11 . A Jerusalem whereinto the ungodly must not enter , Revel. 21.27 . That is , they must not enter into the righteousnesse of God , Psalm 69.27 . A Jerusalem that hath gates , Psalm 118.20 . Yea walls and bulwarks , Esay 26.1 , 2. a new Jerusalem in Jerusalem , Zach. 12.6 . Cities that have been ruined are not wont to be re-edified and built in the same place where they were before . Tyrus , Rome , Tusculum , Babylon , yea Jerusalem it self is scituat at this day in another place then it was , in our Saviours dayes in the flesh . For Mount Calvary , which was without the gate , is now about the middle of the City ; if credit be to be given to Chorographers . Jerusalem then in her own place , is even there where she was trodden down . There where the righteousness of God hath been trodden under foot , Hebr. 10.29 . Rom. 9.26 . even in thine own soul , O man . The heavenly Jerusalem , Hebr. 12.22 . Ponam Jerusalem in omnibus Gentibus ; Domus Dei in omnibus locis , Ambrose . Let no man think that this is to be understood only of the heavenly Jerusalem hereafter to be inhabited when we have put off the body . No , Hebr. 12.22 . Ye are come , &c. He saith not , Ye shall come , but ye are come already . They shall build all the old waste places , Esay 58.12 . even the desolations of those souls , wherein there was no thought of God , Psal. 104. they shall be re-builded , and shall become a quiet habitation , Esay 33.20 . especially the Tabernacle of David , Amos 9.11 . the Love ; and shall be an habitation of God in the Spirit , Ephes. 2.22 .

How shall Japhet be perswaded to dwell in the houses or Tents of Shem Psal. 15.10 . So Psal. 84.3 . The Sparrow hath her nest in thine Altars ; Chal. Par. The Dove , that is , they who are born of the Spirit ; and the Swallow 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the free-bird , or the pure in heart . LXX , the Turtle , the soul mourning for sin . For there was no place in the outward Temple for Birds to nestle near the Altar . The roof of the Temple was stuck thick with golden broaches , lest the birds might settle on it , and defile it , saith Josephus .

Here the voice of the true Minister , the man of God ; he is a Tentmaker as Paul was , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whose office is to perswade unto the Tents of Shem. They are Gods Fishers and Fowlers . Fistula dulce canit volucrem dum decipit auceps ; what though accompted deceivers ? Christ was esteemed such , and his Apostles ; but though deceivers , yet true , 2 Cor. 6.8 . and 12.16 . Did I make a gain of you ? there 's a trial . Hear the voice of thy God , Esay 30.20 . A voice behinde thee , &c. He speaks to the heart , Hos. 2.14 . He speaks not in a crowd . He took the man out of the crowd , Matth. 7.33 , 34. there is such a din and noise heard in the world , &c. He who would go to another place then that wherein he is , must first forsake that wherein he is ; we must first go out of our selves . If thou wouldst hear him , thou must go out of the crowd . Thou must retire to thine own heart , and hear what God saith unto thee there , Psal. 85.8 . Audiam quid in me loquatur Dominus , I will hear what God speaks in me : He hears those qui convertuntur ad cor , who turn to their heart : He perswades the heart .

Gods way of bringing Japhet and his sons to dwel in the Tents of Shem , is by perswasion , by information , instruction , counsel , advice , exhortation , &c. Gen. 24. Abrahams servant went to fetch a wife for Isaac : see his behaviour through that long Chapter . God prospered his way , brought him to his Masters kindred , &c. Eliezer is Gods helper 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Flesh and blood would have detained Rebecca , but ask at her mouth , Verse 57 , 58 , 67. And thus the Lord deals with all the sons of Japhet . But what if they refuse to be led into Sarahs Tent ? what if they will not belive ? what then is to be done , but to leave them to the Lord ? what other course took the Apostles ? Sarah is the free-woman , and such must her children be .

May we not compel men to come and dwell in the Tents of Shem ? Luk. 14.23 . Compel them to come in . No doubt we may compell men to come in : but how ? Instantiâ & importunitate : saith Ludolphus ; Besides ther 's no decorum in it , the parable is taken from inviting men to a feast . 'T is not handsome to compel them . Nor is there any doubt , but that God useth some times forcible meanes to bring men in , as in S. Pauls example , and the Angel in Hermas saith , Cogam credere , I will force them to believe ; not that the Lord enforceth the will against the nature of it , or drawes Japhet otherwise then with the cords of a man , even so as it is naturall for him to be drawn , Act. 26.19 . If any man were forced into Shems Tents , surely Paul was , but I was not disobedient , saith he . Such meanes the Lord uses as he knows effectuall , and such as will prevail for the chainging of the will . Yet where this word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is used , it implies no violence , Math. 14 22. and Mar. 6.45 . He compelled them to go into a ship . What ? did he strike them , or drive them , in by force ? surely no ; they were unwilling to depart from him ; but he forcibly perswaded them to go into the ship , so Luk. 24.28 . They compelled him . How ? did they lay violent hands upon him ? I suppose no ; but they used forcible perswasions ; they constrained him , saying abide with us , &c. We read , Act. 16. that Lydia a daughter of Japhet whom the Lord had now perswaded to dwell in the Tents of Shem ; She to shew her thankfullness to Paul and Barnabas , ministers by whom she believed , constrained them , &c. How ? the words before shew . And the like constraint was that of the woman on the prophet Elisha , 2 King . 4.8 .

Reproof . 1. Those who say , that Shems Tents shall never be inhabited ; that the righteousness of God shall be as a Tent forsaken . Surely they who say thus , know not the Scripture , nor the power of God . Not the Scriptures , Esay . 45.18 . and 54.3 . They know not the power of God ; they ascribe more power to the Devill ; he can fill the Tents of wickedness , Psal. 84.10 . But the great God can never fill the Tents of Shem , the Tents of righteousness .

Reproof . 2. The sons of Japhet , who will not be perswaded by God to dwell in the Tents of Shem ; Notwithstanding there is so vast a difference between the Tents , they live in , and those to which they are invited , Psal. 84.10 . And David that had experience of both , so much prefers the one before the other ; though as great a difference as between good and evill , blessing and cursing , life and death ; Deut. 30.15.19 . And God in mercy condescending to perswade us to choose life , yet we are affraid , lest we should be deceived by the truth it selfe , lest God that cannot lye , should lye to us ; and we believe our lusts that they will be true and faithfull to us , which cannot but deceive us , Ephes. 4.

Reproof . 3. Those who go about to force Japhet and constrain him to dwell in the Tents of Shem ; a thing they can never possibly do by any constraint in the world ; since , it is Gods property , and he neither uses any such meanes , nor authorizeth any other to use them .

Exhort . To the Sons of Japhet to dwell in the Tents of Shem , they are beautifull Tents , Num. 24.5 . The great happiness of those who dwell with the true Shem , they dwell with God , he is their house , Psal. 90.1 . These are Aholah , &c. Ezech. 23.4 . He dwells with them , they are his house , Hebr. 3.6 . Psal. 84.10 . He dwells in them and walks in them , Joh. 14.20 . — 23. David had rather be a door-keeper there , then dwell in the Tents of wickedness . Let us not deceive our selves . No evill shall dwell with him , Psal. 5.4 , 5. what communion hath light with darkness , &c. 1. Joh. 2.6 . and 4.12 . — 16.

There remains only the sixth and last Axiom , Canaan shall be his servant , or a servant unto them .

The doom of Canaan was first denounced generally , A servant of servants shall he be unto his brethren , ver. 25. Then follows a special application of his servitude under Shem and the Jewes ; of which I have spoken more largely . It remains , that I shew how Ham and Canaan was a servant unto Japhet and the Gentiles . Which because it is not true in regard of the persons of Ham and Canaan , we must seek it in their posterity . And so we shall finde , that what remnants there were of Ham and Canaan in Tyre and Zidon , in Thebes and Carthage , in Egypt and Ethiopia , they all submitted themselves , and became servants to the Greek Monarchy raised by Alexander the Great , or his Successors ; as also to the Roman Monarchy . Both which sprung of Japhet . And so it is true according to the History , That Ham and Canaan or the Canaanites , became servants unto Japhet or the sons of Japhet .

I have considered hitherto Shem and Japhet , Ham and Canaan , severally , and apart , both in their history and in their mystery . Come we now to the Consideration of them joyntly .

The most antient historians , and from them the Poets among the Heathen tell us , that Saturn was the first father of all , after the flood . And therefore Orpheus calls him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the father of all , the author of mankinde . They adde , that he devoured all his children , except onely three , Jupiter , Neptune , and Pluto ; which three remaining divided the world among them .

Most certain it is , that truth is more antient than a lie , or fable . For a lie is the corruption of truth ; and truth is the substance and foundation of a profitable fable . And therefore it supposeth truth before it . The Mythologie therefore and truth of his fable , is this . Whereas Saturn is said to have devour'd all his children ; it is to be understood that Noah , whom they meant by Saturn , condemned the world , Hebr. 11.7 . to perish by the flood . And this is no uncouth manner of speech in Scripture ; wherein the Prophets are said to do that , Gen. 49.7 . which they fortell , shall be done . Jacob divided Simeon and Levi in Jacob , Jer. 1.10 . and scattered them in Israel , Jeremy must pluck up and plant , Ezech. 43.3 . destroy and build . And Ezechiel went to destroy the City . And thus Noah condemned and consumed all men , whom he foretold , that they should perish by the flood , being a Prophet and the eighth preacher of righteousness . 2 Pet. 2.5 .

As for his three sons remaining , the first Jupiter Hammon , who was that but Ham ? He was famous in Africa , which was Hams portion . I will punish , saith the Lord , the multitude of No. That is , Hammon of No ; Jer. 46.25 . No , where Hammon their , God was worshiped . Whence it 's called No-Hammon , Ezek. 30.15 . Nah. 3.8 . which the LXX turn Diospolis , the City of Jupiter Hammon .

By Neptune their God of the Sea they understood Japhet , as I have shewen ; to whom all the Isles of the Gentiles , were allotted by Noah .

And then what remained for Shem ? Shem they understood by Pluto . For Shem being a most holy man , and a sincere worshipper of the true God , he was most hated by the Idolaters of his time , as I shewed before ; whom they made a God indeed , but thrust him down to Hell .

Out of all which , we learn , what a perverse judgement the wicked world hath of good and evil . Ham the worst of all the three brethren , they made the highest God : Shem , the best of all men , a figure of the true God , they made a Devil ; yea , the Prince of Devils . Japhet , because a better man then Ham , therefore they made him inferiour unto Ham. And because he was not so good a man as Shem , therefore he is made superiour unto Shem. And this is the judgement of the wicked world . They put good for evil , and evil for good ; darkness for light , and light for darkness ; Esay 5.20 . bitter for sweet , and sweet for bitter .

Why then should it discontent any one of the true Shems children , to be dis-esteemed by the wicked world ? Did they not say , that the true Shem the Lord Jesus , who had God with him , that he had a Devill ? Yea , they thought they said well , Mat. 11.18 . Iohn 8.48 . Matth. 10.25 . when they said so . Nay , did they not call him Beelzebub , the prince of the Devills ? And what great matter is it , If they so call those of his household ? Nay , did they not say of Simon Magus , who had a Devill , Acts 8.10 . that he was the great power of God ? The like is the judgement of the evill world even at this day . So that it may seem a safe rule and very often true , to judge of good and evill men quite contrary of the worlds judgement of them . Malum esse oportet quem laudat Nero. Bonum esse oportet quem odit Nero. He must needs be an evill man whom Nero commends , and good , whom Nero hates . What a great folly then is it to esteem or disesteem our selves , according to such perverse judgements of wicked men ? — Examenve improbum in illa Castiges trutina ? nec te quaesiveris Extrà .

But what application can we , who profess our selves Christians , make of these three joyntly ? The soul of man or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the souly man , or natural man is Japhet . This natural man is in the midst between two ; he hath somewhat above him , as the heavenly man , or man from heaven , with all his graces and vertues ; this is Gods Candle , Prov. 20.27 . Iob 29.3 . which shined upon Jobs head . This is the true Shem , the divine light . He hath something beneath him ; which is the brute nature figured by Ham , a zeal and fervent heat in its due posture and subordination , to serve the divine and humane nature ; whence proceeds a serviceable inclination , a bowing down and humbling it self to purvey and inquire after what is necessary or convenient for the well-being of the divine and humane nature ; and this is Canaan , which signifies a Merchant . Luke 16.11 , 12. This suits well with what our Lord teacheth . If ye have not been faithful in the unrighteous Mammon , who will commit to your trust the true treasure ? And if ye have not been faithful in that which is another mans , who shall give you that which is your own ? Here the natural man or Japhet is put between Shem and Ham. Ham and Canaan are purveyours for Mammon , called the Mammon of unrighteousness , because often gotten , and often used unrighteously , and so said to be another mans . The true treasure that 's Shem the treasure hidden in the field of the mans heart ; which by grace is said to be our own , according to that of the Apostle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the things which are freely given to us of God . 1 Cor. 2.8 . Hence it is that Plotinus ( who is said to have in him much of a Christian , ) tells us , that in a man there are three things , 1 Cor. 2.16 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1. The minde of God and Christ , which is the Lords Candle ; 2. the soul of man ; and 3. the brutish nature . The two former make up that which is truly a man , so called by him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : For so the Wiseman saith , That the fear of God , and the keeping his Commandements are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the whole man . Eccles. 11.13 . What ever is more then these , is either the beast or the Devil , whereby Ham and Canaan called by the LXX 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a domestick servant , become rebellious and unserviceable unto God and man ; and therefore must be put out of dores ; for the servant abides not in the house for ever . Iohn 8.35 . Zech. 14.21 . For the time then is come when the Canaanite shall be no more in the house of the Lord of hosts .

Out of that Land went forth Ashur , Genesis . Chap. 10. Ver. 11.12 . and builded Nineveh and the City Rehoboth . ] I prefer the marginal reading , which is this , He went out into Assyria . It is true , that it gives good satisfaction to the Reader to know the antient monuments and records of old time touching the Authors and Founders of Cities ; but to the Godly learned it 's more profitable and delightfull to know what both of old and also at this day is doing in the world ; yea , to understand , that , what so long since , and so far off is reported to be done , is now present , and brought home into a mans own bosom . And such is this old story of Nimrod . He is said to be the son of Cush , vers. 8. Whence the Poets have made their God Bacchus from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Bar-cush the son of Cush , who by an Euphony , is called Bacchus .

This Nimrod went out into Assyria . Nimrod , that is , the Rebel , the mighty and cunning hunter and persecutor of men ; For there is craft and subtilty required to hunting ; Gen. 25.27 . and therefore Esau is said to be a cunning hunter . And whereas Nimrod is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 prevalent and powerfull , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is Fortitudo animi & corporis , a prevalency in mind and body . Nimrod now become a cunning , bold and daring hunter , even before God , he proceeds to seek an happiness in his wickedness , that is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies Happy ; according to the Etymon which Leah gives of her son Asher . Gen. 30.13 . And this his process is to him an happiness ; as actions have their denomination from the end they tend unto . So 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to proceed , signifies to be happy and blessed , which is beatitudo viae , 3 John 2. the bliss of the way of wicked men . And in this tyranny Nimrod placeth his happinesse , his ultimate end , which is beatitudo patriae , the bliss of the countrey which ungodly men travel unto ; accordingly , our Lord saith of such , they have their reward , they have their consolation . According to this , the Apostle writes to the Corinthians , Now ye are full , now ye are rich , 1 Cor. 4 8. ye have reigned as Kings without us . And the Church of Laodicea saith of her self , I am rich , and increased with goods , and have need of nothing ; which yet knew not that she was wretched , and miserable , and poor , and blinde , and naked . So the daughter of Babel said , I shall be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Lady or Queen for ever . She was given to pleasures and dwelt securely , saying in her heart , I am , and there is none beside me , &c. Thus Babylon glorifies her self , and saith in her heart , I sit as a Queen . Thus Nimrod the Rebel come out of Babel , having found his bliss and happiness , his Ashur , he builds the City Nineveh , which is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a world of iniquity , and Rehoboth the broad streets of that City .

And truly it very nearly concerns every one of us , to beware and take great heed of the direful increase of sin : For as it is true and well known , Bonum est sui diffusivum , That which is good , is diffusive of it self ; so is it as true , that malum est diffusivum sui , evil is also of a spreading nature . It begins in the fansie and vain thoughts of the earthly man , which knowing no better thing then earthly objects , things neer a-kin unto it , and delightful unto sense , it easily draws the concupiscence unto them . Which howsoever according to original rectitude , it propends to good , and that Bonum honestum , and is subject to the rational appetite , and so to right reason , ( as the Philosopher could say , ) and right reason to the Law of God ; yet having declined from that first integrity unto the sensible , present , and delightful good , which most-what is dis-joyn'd from the true and honest good , it becomes more and more prone unto evil : as he that 's falling down a steep precipice , easily falls lower and lower Dum in profundum venerit peccatorum , ( Prov. 18.3 . V. Lat. ) until he be immersed and overwhelmed with sin ; and drawes with it the superiour , the rational appetite , yea , the reason it self , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Rudder of the soul ; as he that 's sinking , will lay hold though on his best friends , and pluck them with him into the same pit of destruction . And the reason it self being brought off to Nimrod that rebellious party , like Ahitophel fallen off to Absalom , the faction growes so strong , that the heart gathers iniquity to it self , Psalm 41.6 . and takes delight and pleasure in it : So that when the man does evil , then he rejoyceth , Jeremy 11.15 . Then Nimrod is come to Ashur , then the rebellious heart is come to its happiness . This great mischief proceeds from a very small beginning . The contagion of this leprosie begins with a spot , and spreads it self over the whole man . It kindles from a spark ; and then iniquity burns all before it like a fire . Levit. 13. Esay 9.18 . Jam. 3.5 . Behold how much wood a little fire kindleth . It enters into the vain thoughts and fansie , and is conceived often-times by a word , & concepta cogitatio carnem commovet ad concupiscendum , evill words corrupt good manners . Prophane and vain bablings increase to more ungodliness , 2. Tim. 2.17 . Sin hath no measure .

And as unsatiable is the tyranny of iniquity . For Nimrod the Rebel having gotten an hold in the soul , leaves it to iniquity in succession . As the Father left his Slave as a chattel to his son ; and so the wrongfull right descends from iniquity to iniquity . Or as a Tyrant having usurped a power in the Common-Wealth , betrayes it to his issue . Rom. 6.19 . All this comes to pass by our voluntary yielding of our members servants to uncleanness and to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to iniquity unto iniquity . Let us now therefore yield our members servants to righteousness unto holiness . Let us return to the Lord our God : Hos. 14.1 . — 5. For we have fallen by our iniquity . Let us take with us words , and turn unto the Lord , and say unto him , Take away all iniquity , and receive us gratiously : So will we render the fruit of our lips . Ashur shall not save us . We will not ride upon horses , neither will we say to the work of our hands , ye are our Gods ; For in thee the fatherless findeth mercy . Then shall we hear that gratious answer of our God ; I will heal their back-sliding or rebellion . I will love them freely ; for mine anger is turn'd away from him .

Get thee out of thy countrey and from thy kindred , Genesis . Chap. 12. Verse 1. and from thy father house . ] What our Translators turn Get thee , is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vade tibi , or ad te , go to thy self , to thine own benefit ; which is not expressed , but neglected by ours and most other Translators ; as also the duty signified hereby , is slighted by most men , Rom. 4.23.24 . the introversion or turning into our selves . The Lord here speaks to Abraham and to every son of Abraham according to the Apostles reasoning . Phil. 3.19 . James 3 . 1● . Go out of thine own countrey , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , out of thine own earth , thine earthly minde , thine earthly wisdom . Go out of thy kindred , thine own corrupt nature , opposite unto the divine nature , 2 Pet. 1.4 . thine innate inbred corruptions . Martin Lhther turns it Freund-schaft , thy friendship , thy lewd companions , none worse then thine own carnal senses , affections , and lusts ; thine own-ship , thy selfnesse . Go out of thy fathers house . While thou livest in Vr of the Chaldees , the false light , the light of Devils , Iohn 8.44 . Prov. 9.12 . ( so S. Hierom renders 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quasi Daemones , ) who is thy father , but the Devil himself ? Go thou out of this thy countrey , kindred , and fathers house ; be wise for thy self ; go thou , though none else will go : Rehoboam would not quit his youthful company , Ecclus. 47.23 but followed their counsel , and so became the foolishness of the people . Thy God calls thee to himself . It s Vetus proverbium 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sequere Deum ; follow thy God , could even Tully say . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It is the end , according to most divine Moses , to follow God . So Philo de Migrat . Abrah . Follow him calling thee into thy self ; tecum habita , enter into thine own heart , where thou hast been a stranger ; Psal. 85.8 . and hear thy God speaking to thee there , as David resolved to do . I will hear what God will speak in me ; for he will speak peace to his merciful ones , and to those who turn unto their heart , or turn their heart unto him . So the LXX and Vulg. Lat. For surely the Lord speaks inwardly unto men , as well now as formerly . Hos. 1.2 . The Lord spake in Hosea : And the Angel spake in Zachary ; Zach. 1.9.13 , 14.19 . as often in that and other Prophesies : In all which places , instead of In me , I know not by what Authority , our Translators turn , With me . 2 Cor. 13.3 . Since ye seek a proof of Christ speaking in me , &c. saith S. Paul . Thus the Lord speaks to us , but we hear him not , by reason of that great din which the world makes in our ears : Turn to thine own heart , O son of Abraham , and thou wilt soon hear him speaking to thee , & saying as here to Abraham , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Go into thy self ; which thou wilt finde experimentally to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 most convenient for thee , and most profitable for thee , saith R. S. J.

And he removed from thence , Genesis . Chap. 12. Verse 8. &c. ] The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies Evulsit , he drew or plucked up from thence , viz. the stakes of his Tent , in order to removing from thence Abraham was now in Sichem : That signifies a part . He could not settle in a part , who aimed at perfection . Therefore righteous Abraham travailed toward the south , vers. 9. According to what the wisman saith , That the path of the just is as the morning light , Prov. 4.18 . which shineth more and more to the perfect day . To thee be it spoken O Son of Abraham ! Set not up thy rest in Sichem , in any part or degree of holyness . The Lord promised all the holy Land to Abraham and to his seed for ever . Gen. 13.14 , 15. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pluck up thy stakes : Dwell not in what is mutable and changeable ; Follow thy father Abraham ; and , as he followed God who called him to his foot : Esay 41.2 . Rom. 4.12 . So do thou follow the stepps of thy father Abrahams faith , and go on unto perfection . Which is no more , than what the Apostle , who was of the seed of Abraham , often exhorts unto , 1 Cor. 11.1 . Be yee followers of me , as I am of Christ . And be not slothfull , Hebr. 6.12 . but followers of them , who through faith and patience inherit the promises .

SERMON V. SERM. V. Imputation of best Reputation . And he brought him forth abroad , and said ; Look now toward 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 the Lord , and he imputed it unto him for righteousnesse .

THe Jewes have a tradition , that Abram having now obtained so notable a victory of four Kings , who had conquered five , since victory is reckoned among the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the sweetest , and most delightfull things , Abram feared lest his glorious conquest should be the reward of his obedience , and righteousness ; And therefore the Lord here puts him out of that fear ; Fear not Abram , &c.

But we cannot think , that our father Abram served the Lord in this war as a mercenary , or hireling , or looked at any less , any other reward then God himself . Whence it was that he refused all the spoyles which the King of Sodom offered unto him ; he expected his reward from him , who had chosen him to be a souldier . We may therefore rather think that Abram ( after so great a victory , ) was wisely provident and wary lest the Babylonians or Canaanites might surprize him ; and least his good sccess should make him secure . As it is said to one of our antient Kings ; Quando victor eras , ad crastina bella pavebas . Quando victus eras , ad crastina bella parabas . The Lord therefore ingaged himself for his pay ; promiseth himself for his protection , and encourageth him by both . From this gracious promise , Abram gathers in upon his God , and is imboldened to ask a Son and heir of all his goods . Many goods God had given him , Gen. 13. but no child , no heir , to possess them after him . Lord God what wilt thou give me seeing I go childless ? my servant will be mine heir . It is one of the great evills of barrenness , Haeredem habere non suum . There is nothing will satisfie Abraham but a Son and heir . The Lord secures Abraham , that his servant shall not be his heir ; no ; but one that shall come forth out of thine own bowells , saith he , Esay 9.6 . So the Chal. Par. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 my word shall be thy strength Gen. 15.1 . even that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that word which was in the beginning . We have in the words , 1. Gods promise unto Abram , of a numerous and godly seed . 2. Abrams belief of that promise , 3. Gods acceptance of that belief .

1. The promise is of a numerous posterity , illustrated and confirmed by a signe , à parium collatione , by comparison thus . As thou canst not number the stars of light in the fair heavens ; so neither canst thou number thy godly seed , which promise Abram believes . We may resolve all these into the following divine Truths .

1. God brought Abram forth . 2. He shewed him the heaven and Stars in it . 3. He brought Abram forth and so shewed him the heaven and the Stars , and bids him try if he can number them . 4. He promised , that his seed should be so . 5. Abram believed in the Lord . 6. That belief God counted to Abram for righteousness .

First , God brought Abraham forth ; and why did God bring Abram forth ● that he might shew him the Stars of heaven which he could not see in the Tent. The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies abroad , which is opposed to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the house out of which the Lord brought Abram . He had made him a promise of a son , and heir , now he gives him an ocular demonstration and assurance not only of a seed , a child , but of a multitude , a great number of children .

Why did the Lord bring Abram forth and shew him the heaven and Stars ? Abram was by birth a Caldean , and that people was much addicted to Astronomy and Astrologie , so that the Caldean , and Astrologer was taken for one and the same . And Abram is reputed by the Antients to have been extream well seen in those Sciences . Orpheus in Clemens Alex. speaking of God saith , he is invisible , but that he made himself known to Abram the Chaldean — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . He knew the way of the Stars , their motions , Matth. 14.19 . Mark 7.34 . Iohn 17.1 . their settings , and their risings . Besides , we cannot but conceive , that Abrams pious soul looked toward the heaven , to pray and blesse God as our Lord Jesus did .

Obs. 1. It was a night vision , Dan. 2.19 . and 7.2 . Acts 16.9 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , so S. Chrys. read the words , then onely the Stars are seen and then the Lord reveales secrets to his Saints . The Antients observed that time as the fittest for contemplation : And therefore they called the night 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Iob 33.14.15 29 , 30. from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Elihu observed it as the most seasonable time for divine d●eames . I wish therefore , that good men were as not too scrupulous about every dream , so not too negligent of all .

Obs. 2. Our father Abram● absolute obedience unto Gods guidance and direction ; Esay 41.2 . the Lord called him out of his countrey into a land that he should shew him , and there leads him from place to place , and here called him forth : And the righteous man alwayes followed Gods footsteps . 1 Pet. 2.21 , 22 Rom. 8.1 . The Lord hath also called us unto his foot , and given his Spirit , after which we ought to walk , and provided Abram as a way-guide before us . O ye children of Abram , Eamus nos & faciamus similiter : let us go and do like wise . There are two guides which offer themselves unto us , the Flesh and the Spirit , Gal. 5.17 . Gal. 5.1 . Rom. 4.12 . Rom. 8.14 . It concerns us extream nearly whether of the two we follow : for as many as are led by the Spirit , they are the sons of God . And therefore one of the Ancients reports Gods speech to Abram thus . Away with thy Astrologie , according to the principles of which thou seest in the Stars , that thy wife being barren and old , and thy self also , thou shalt have no issue . Believe in him who made the Heaven and the Stars , Iob 9.9 . and 38.31 . and it is his peculiar .

Obs. 3. The Lords gracious condescent : he vouchsafes to stoop our apprehensions , and comes home to us , and takes us at , and by our imployments , professions , and callings ; he takes Abram , an Astronomer and Astrologer at the Stars ; the Fishermen at their Nets , &c.

God brought Abram forth . Whence ? out of his Tent. A Tent is Symbolum carnis , a type or figure of the flesh wherein Abram and we all dwell , or sojourn rather for a time ; yea , so Christ himself 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Iohn 1.14 . The word was made flesh and took up his Tent in us . The Lord brought Abram forth , that is , Extra carnem , aut terminos naturalis ordinis , out of the flesh , or out of and above the rank and order of meer nature , by the guidance of the Spirit ; as our Lord was lead by it . Matth 4 1. Ezech. 8.3 . 2 Cor. 12.2 , 3. And the Apostle , Whether in the body , or out of the body , he knew not .

Axiom . 2. The Lord brought Abram forth , and shewed him the heaven and the stars .

The Lord bids Abram look towards heaven 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the God of Abram directs Abram and his children upward , heaven-ward , God-ward . Not that there is any great piety in looking toward the material heaven , or the stars in it . The Angels rebuked the Apostles for so doing : Why gaze ye up into heaven ? Though a great Leader directed his Disciples to look alwayes toward heaven , as he himself was wont to do . And another being sick of a Feaver , contrary to the Physitians advice , would needs lye on his back , that he might look heavenward . And another stood many years upon one leg , looking up to heaven , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . All to what purpose ? The Heaven of heavens cannot contain him .

Wherefore we must know that heaven is not only that materiall and visible body well known by that name ; but God himself in Scripture is often called and known by the name of heaven . So that the true heaven is not locally above ; For heavenly things the things of God are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Col. 3.1 . that is spirituall : which things above are not to be understood in regard of place and posture ; For so we conceive that heaven is above , whereas indeed hell is above , in pride and high-mindedness : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , all that is high in men , is an abomination in the sight of God . Luke 16.15 . Men conceive that hell is beneath ; but heaven is indeed beneath in humility , lowliness and meekeness . For surely as where the King is , the Court is ; so where God is , Psal. 138.6 . heaven is : and that 's with the humble and lowly .

3. Axiom . He bids Abram try if he can number them , these words may be considered 1. either in themselves , or 2. as the protasis of the comparison . 1. In themselves , and so the heaven and stars are those bodies of light which have an influence upon the inferior creatures , these are ( though not infinite , yet ) indefinite in number , their number being very great and very hard to be known ; and implyed here not possible for Abram to number ; though no doubt there are many more then appear unto us . The Lord keepes some things secret and hidden from us , Job 38.39 . Wisd. 9.16 . Acts 1.7 . Esay 47.4 . which he reserves as proper and peculiar unto himself ; Such are they whereof the Lord convinceth Job of ignorance , whereof many are obvious to our senses . Yet we know not the reason of them , as the wiseman speakes . Such are the times and the seasons , and the certain and definitive number of the stars .

Hence we cannot but observe the subtilty of Satan and our own folly and great misery ; Rom. 10.6 , 7.8 . The Lord hath exposed unto our knowledge all things necessary for us to be known , neither is the law nor the Gospell hid : but the seducing spirit perswades our great contemplators that these things are too poor , too despicable for them to busy themselves about , they must find out the hidden things of God , which he hath put in his own power ; that voice of the old Serpent sounds yet in our eares , ye shall be as Gods knowing good and evill . How much more soveraign is the counsell of Moses unto us ! Deut. 10.12 . and 29.29 .

Axiom . 4. So shall thy seed be , ratione quantitatis . qualitatis .

1. Gal. 3.16.29 . So many shall thy seed be . 2. So qualified shall thy seed be ; that is , thy seed shall be like the heaven and stars . The seed of Abraham is either Christ , or they that are Christs : and the Scripture is true of both , so shall thy seed Christ be . And so shall thy seed which are Christs , 1 Cor. 12 12. be . So many , though one body , shall thy seed Christ be . So many , and so virtuous , so shall thy seed which is Christs be . The children of Abram are compared sometime to the dust , sometime to the sand , Gen. 13.16 . and 22.17 . sometime to the stars , as in the Text ; of which I am here to speak in regard of number and nature , so numerous so virtuous . I have spoken something already to their number .

In regard of their nature , they are compared to the heaven and stars . Unto the heaven . 1. Lifted up above the earth by contemplation . 2. Large and wide by extent of Charity towards all . 3. Shining by wisdom that makes the face to shine . 4. Calme by tranquility and peaceableness : not so the ungodly . Esay 57.21 . 5. Moved by the Intelligences , by readiness pliableness and obedience to the will of God . 6. Raining by instruction and doctrine so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to rain or teach . 7. Thundring by reproof ; Hos. 10.12 . such were the Boanarges . 8. Affording influence of all good by true bounty and liberality . 9. Most pure from all filthyness , by true sanctity and holyness . 10. The dwelling of the great King by true righteousness .

2. They are Sars , 1. In regard of light by a good conversation and good nature . 2. The Stars , however they seem little unto us , yet the Astronomers prove and demonstrate them to be very great , many of them much greater then the earth . 3. They are fastned and adjoyned to Christ by faith , hope , and love ; as the stars are said to be fastend unto the firmament . 4. They are not all of one but different magnitudes ; 1 Cor. 15.41 . One Star differs from another star in glory . 5. They are lights unto others .

There is a dissimilitude and unlikeness also . For we read of wandering stars , and falling stars moved from their stedfastness . Such are also the pretending Apostate and degenerate children of Abraham .

But why does the Lord thus speak by outward signes ? Why does he shew Abram the heaven and stars , when he makes him promise of a son ? The reason is , 1. God teacheth not onely by words , but also by other outward signes , that ingenuous and docible men might inquire into the mind and will of the Lord . 2. The heaven and stars were made for this very end . 3. And more specially the Lord promiseth Abram a son by shewing him the heaven and stars , that there might be some proportion between what he promised , and the sign whereby he confirmed it . The seed of Abram whether Christ or they that are Christs , are of an heavely nature . Christ is the man from heaven heavenly ; 1 Cor. 15.47 , 48. Revel. 21.2 . and such as is the heavenly , such are they that are heavenly , Christ descends from heaven , and so does the Church . Yea the Church according to the letter and old forms of godliness , and according to the newness of the Spirit is compared to heaven . Thus the Lord shakes the old heavens before the first coming of Christ , and at his second coming he shakes the Church , Ecclesiasticall men , and the Earth , the Potentates , Polititians and worldly wise men . And he has shaken to the purpose , and will yet shake them .

Doubt . 1. Though this promise of God unto Abram import a great number of his seed , yet if we believe our Astronomers , the stars are not numberless ; for they reckon a certain number of them . Ptolomy , and they who follow him , tell us only of 1022. And if Abram have no more children , and if his seed be only so numerous , in succeeding generations , the bounty of God will not seem so excessive .

Answ. 1. There has been alwayes a complaint , Rari quippe boni , that good men are but few ; Yet truly if Abrams seed were only so numerous , if also they were so vertuous , so pure , so holy , it must needs be accounted a great and pretious promise of God to Abram that his seed should be so numerous , if so vertuous .

2. But other Astronomers tell us of an infinite number of stars . The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Glasse of Galileus discovers a far greater number then otherwise are visible and appear to us . And such a numberless number there seem to be according to the Scripture , where it is ascribed unto God as his peculiar and his royalty , that he tells the number of the Stars , and calls them all by their names . Psal. 14.4 . Hebr. 12.14 . And had we that Optick-Glasse of the true Galileus , of him who reproachfully was called a Galilean by Julian the Apostate , that Glass of righteousness , and holinesse , it would inable us to see more then yet we do or can do . The Prophet prayed for his servant , Lord open his eyes ! If we go into Galilee we shall see him and his .

Doubt . 2. Esay 52.14 . & 53.2 . We see no such thing , no vertue , no praise : every man hath good and bad in him , save that bright Morning-Star . But who esteemed him such as he was and is ?

Answ. They discern them only , who esteem them according to their value , who have seeing eyes , who have the Optick of holiness and righteousnesse ; to whom God shews these stars as he did to Abraham . It is the Lapidary only who can value and duly esteem a precious stone . It is the Astronomer only that can judge of the Stars : Phil. 1.10 . the Apostle prayed that the Philippians might discern of things that differ . The Psalmist calls Jesus Christ the fairest of men . And the Spouse , the chief of ten thousand . And his Saints are the excellent ones .

There is no doubt , but in that which they call the visible Church there are many great lights and stars of the first magnitude , which ignorant and malicious men dis-esteem such an one is Lampas contempta in cogitationibus divitum . There is many a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 who is accompted 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; As deceivers yet true , as unknown , yet well known . But when the sons of God shall be made manifest , when the new heavens shall appear , all shall be such .

Obs. 1. This answers the great doubt , that hath been long time made and disputed , which is the true Church , and who are the genuine and true children and seed of Abram .

Who else but they who are as the heaven and stars ? such are Abrams children . What ever men talk of tenents and opinions , and being Orthodox or Catholick , and what other notes are given of the true Church , if the light of life be not in them , if they shine not as the heaven and stars , it matters not of what Church they are , or of what religion they are , or whose children they are . Yet , the Apostle tels us whose they are . 1 John 3.10 . In this the children of God are manifest , and the children of the Devil . Whosoever doth not righteousnes , is not of God , nor he that loveth not his brother .

Obs. 2. We cannot see the true seed of Abram except the Lord reveal them , the things of God are spiritual and inward , which cannot be discerned but by Gods discovery of them . Since therefore according to these the true children of Abram have their denomination , they cannot be certainly known , unlesse the Lord discover them unto Abram , and the children of Abram ; Rom. 8.19 . therefore he must first make a manifestation of the sons of God . Elijah thought he was alone , and knew none other , nor was Paul known to Ananias , nor the Eunuch unto Philip , nor Cornelius to Peter , until the Lord made them known unto them .

Consol. Unto the genuine children of Abram in these perillous times . They shall be as the heaven and stars , Esay 57.21 . they are not troubled by commotions and tumults . The ungodly are so moved that they have no peace no rest . They are truly called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 impeacable and unquiet and full of perplexity ; when the sons of Abram keep on their course constant and steady , Phil. 2.15 . Psal. 119.165 as the stars shine clearest in the coldest night . They have peace when all the world besides them , wants it , they are not afraid by any evill tidings ; Yea the weaker sex , the daughters of Sarah are not terrified by any amazement . They dwel in the new heaven and new earth that cannot be moved , when the star pointed to the morning star , as Christ is called , the great ones of the earth are moved ; the Meteors 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 have a con-signification with Princes and Potentates lifted up above others for their good , these are tossed with the winds too and fro ; while mean-time the heavens and the stars , the true children of Abram , they keep on their course .

As the Orbs of heaven are involved one in an other , as in Ezechiels vision there was a wheel with in a wheel ; even so here is an heaven with in an heaven , there are visible and invisible heavens and stars . And the seed hath a visible and earthly substance which dies and is resolved into the earth , as the principle of it ; It hath also an invisible substance , Naturale balsamum , which is immateriall , and the cause of life , increase , and multiplication ; Esay 51.16 . Christ in us according to his divine and spirituall nature is the inward heaven ; Col. 2.5 . 2 Pet. 1.5 . The faith in him is as the firmament as the Apostle calls it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the firmament of faith . All the vertues proceeding from the divine nature through faith , are as the stars . Adde to your faith vertue , and to vertue knowledge , and to knowldge temperance , and to temperance , patience , &c. Such are all the vertues and graces , love , joy , peace , long-suffering , gentleness goodness , meekness , temperance , Gal. 5.22 . all the stars of light shining from the father of lights .

Reproof . The degenerate sons of Abram , yea , rather Bastards then sons , who pretend to be children of Abram , yet have nothing of the heavenly nature in them : they seem as stars even of the first magnitude , and talk of heaven and heavenly things as if their Common-wealth were there , when yet their lives declare them earthly-minded ; like the foolish Stage-player , they name heaven , Mat. 24.29 . but point to the earth , according to the inclination of their earthly spirit , being fallen from the firmament of the living and operative faith which works by love , who sore aloft , ambitious of domineering and ruling over others , they would be better and greater then their Master a servant of Rulers , Esay 9.15 . and 49.7 . but minde earthly things ; & cover it with a form of godlinesse without any power , Ad populum Phaleras . Esay 8.20 . 1 Pet. 1.9 . Away with all vain pretences . What ●s all this trapping without the light of life ? not so much as the morning light , how much lesse then the day-star ? and therefore he that sits in heaven will laugh them to scorn , the Lord will have them in derision . They are inquisitive after heaven and heavenly things ; as the Pharisees and Saduces , their predecessours , would see a signe from heaven ; Mat. 16.1.4 . Ion. 2.2 . Iude v. 13. but our Lord points them to a signe from hell more fit for them ; so Jonah called the belly of the fish , Hell . These are the wandring stars , they have a diurnal motion common with the rest of the heavens , and you would think they were no other : but , as the planets , so these have their proper motions , they steal a private and undiscerned course , And walk according to the course of this world , according to the Prince of the power of the air , the spirit that now worketh in the children of disobedience .

Exhort . To shine as the stars . It s the nature and property of Abrams children : they are children of light , children of life and righteousnesse ; such was Abram . For where our Translators render the words , who raised the righteous man from the East ? &c. the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Righteousnesse . Esay 44 2. For want of a few such , Sodom and the other Cities of the Plain perished . For want of a few such , this City , yea , the whole Land , yea , whole Christendome hath now long time bin , and is yet perishing . Are we such stars ? The stars are seen in the night , Phil. 2.15 . in times of darkness : 1. In the darknesse of sin : such bright stars are they , who persist in their faith , love , and obedience , when others are wandring stars and sall from their own stedfastnesse , for whom is reserved the blacknesse of darknesse for ever . 2. In the darknesse of affliction . Aurum in furnace intilat , August . The gold then shines in the Furnace . The stars shine most clearly in the coldest night , even then when iniquity abounds , and the love of many , [ many objectivè ] when common love , when the love towards many waxeth cold . 2 Pet. 1.7 . All divided judgements love those of their own way and opinion . The general love is a degree beyond brotherly love , and to be added to it .

This general love inclines the children of Abram to impart their light and influence unto all . Dan. 12.3 . They who are wise shall shine as the brightness of the firmament , and they that turn many unto Righteousness , as the stars for ever and ever . But if the children of Abram , if the children of Israel be as the sand of the sea , Rom. 9.27 . barren and unfruitfull , the remnant shall be saved . So those words ought to be read , as I shall shew in their proper place , if the Lord will .

Axiom 5. and 6. And he believed in the Lord , and he accounted it unto him for righteousnesse . This is locus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a place of Scripture very famous by frequent quotations of it in the New Testament , and by many controversies thereupon ; I shall not trouble you or my self with disputes , there have been and are too many already . It s evident , that these words are to be understood with reference unto the former . They contain the two last Axioms of the Text.

Axiom 5. Abram believed in the Lord .

I shall first open the words and then shew the nature of faith here first spoken of in Scripture .

The word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifying true , Esay 7.9 . certain , faithful , constant , permanent ; if not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ye shall not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Esay 55.3 . The word notes a firm perswasion that the words which God spake were most true , firm and stable .

This belief Abram reposeth in the Lord , in him who is the very being it self , and gives being unto his word .

2. As for the nature of faith , I shall discribe it no otherwise then the Apostle doth ; faith is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Hebr. 11.1 . the ground or confidence of things hoped for , the evidence of things not seen . The Scripture proceeding from one and the same Spirit , hath that harmony in it self , that one place answers to another , as in the Glasse , Face answers to face , so that the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which we turn ground or confidence is the same whereby the LXX render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , hope , expectation , staying , or waiting : Psal. 39.7 . And now Lord what wait I for ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 my hope is in thee . So that in it two things are implyed ; Iob 14.14 . with 19.26 . and 42.5 . 1. An expectation or looking abroad for some good hoped for : I will wait until my change come , that is , till I see God in the flesh . 2. In the interim a setled , firm , and unmoveable posture against what ever may oppose , or tend to disturbance or disquiet , or hinder the possessing of our soules in patience , so we say 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and in Latin Subsistere , not to give way , but to withstand the violence of the wild beast . So that patience is involved in the nature of faith . So the Apostle , Heb. 6.12 . and 10.35 , 36 through faith and patience they inherited the promises .

According to this discription of faith , Abram here is said to believe in the Lord , that is , to hope for and expect the blessed seed , the seed of promise , and with firmness , stedfastness , and setledness of mind and heart , patiently to wait for it , without discouragement from either his own or his wives old age , indisposing them by nature to beget and bear a son , but relying and resting on the power of God able to effect what he promised ; according to that , Rom. 8.25 . If we hope for that we see not , then do we with patience wait for it .

The obiect of Abrams faith is . 1. Personall , testis , God himself the witness . 2. Reall , Testimonium , the testimony of God or the thing testified and witnessed by him , that thing which Abram believed .

1. The obiect personall , or witness whom Abram believed , is God himself , most fit and worthy to be believed , as having all the accomplishments of a most sufficient witness . 1. Knowledge of what he testifies . 2. Truth and faithfulness in testifying . 3. Goodness and vertue , whereby he is inclined to witness onely what is the truth . 4. Love and bounty to him to whom he witnesseth . 5. Power and ability to effect , and do what he testifies , &c.

2. The object reall or thing witnessed by God and propounded to belief , is what ever God testifies and witnesses , whether it be by information , or precept , or promise , or threatning , or what kind so ever else there is of divine testimony , what ever word proceeds out of the mouth of God , that must be true , and so fit and worthy to be believed .

The thing here witnessed to be believed , is the promise of God to Abram , that he should have a seed , a numerous or innumerable seed , a vertuous and heavenly seed . This Abram believes ; and for the effecting of it he believes in the good and gratious God , who is true in all his promises , and knowes how , and is able to perform them .

The reason why Abram believed the Lord , may be considered partly in regard of Gods truth essentiall unto God ; So that all truth is in him , 1 John 5.9 . and he is Summa veritas . Let God be true and every man a lyer . 2. Abrams experience of Gods truth .

Obs. 1. Note here what kind of faith Abrams faith was , faith not only in the truth of God , but in the power of God ; God promised a thing extreem hard , yea by nature impossible , that Abram , whose body was now dead , and Sarah , who was barren and her womb dead , they should have a son . Yet Abram believed . To thee be it spoken , O Son of Abram ! the Lord promises unto thee that , which by nature is impossible , that unto thee shall a child be born . What though thou be dead ? Abram believed in the truth and power of God . The Lord hath said it , Esay 9.6 . Iohn 11.25 . Col. 2.12 , 13. Rom. 4.16 . and the promise is of faith , that it may be by grace , to the end that the promise may be sure to all the seed .

We have divers distinctions currant among us , that faith is Historicall , miraculous , temporary , and justifying or saveing faith , which are true being well understood , but Abrams saith is a miraculous faith ; it inables a man to work wonders . Mark 9.23 . Phil. 4.13 . Unto him that believes , all things are possible . I am able to do all things 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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 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 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 , 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 ●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 gui●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 unto them for righteousness . The Lord promiseth Jesus Christ the son to be their life and righteousness , and they believe that God is faithfull and able to raise him from the dead , and form him in them to be their life .

IT may be , that I may obtain children by her . Genesis . Chap. 16. Verse 2. ] And why did the Translators here cast the sense of the Hebrew word into the margent ? since the metaphore of edifying and building the Church , is so illustrious , and notable through out the Scripture ? Thus Rachel and Leah are said to have built up the house of Jsrael . Ruth 4.11 . Deut. 25 9. 2 Sam. 7.11 , 16. So it shall be done to the man who will not build up his brothers house . And whereas David had a purpose to build an house to the Lord , the Lord requites his intention with a promise of building David an house , that is giving children who should sit upon his throne .

This metaphor we read used also by Heathen Authors in the same argument ; So sounds that known Iambic . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , male children are the columnes of houses . And the old Commedian in his Mustela . Novarum esse aedium arbitror similem ego hominem quando hic natus est . And afterward , Parentes fabri liberûm sunt . I think , saith he , the man , now this son is born , is like a new house . The parents are the builders of their children .

Thus often in the New Testament , we meet with this metaphor of building up and increasing the Church ; So the Lord promiseth , Acts 15.16 , 17. that he will build again the Tabernacle of David that is fallen down , that the residue of men may seek after the Lord , and all the Gentiles , upon whom his name is called . O that we all were workers together with God , for the rearing up and increasing of this building ! O that all we do , were done to edifying , that we would edify one another and build up one another in our holy faith , and commend one another to the word of Gods grace , Acts 20.32 . Ephes. 2.22 . which is able to build us up , that we may become an habitation of God through the spirit !

She shall be a Mother of Nations . Genesis . Chap. 17. Ver. 16. Kings of people shall be of her . [ A Mother ] is here a supplement , and a bold one , which is not to be found in either the LXX , or V. Lat. or Chal. Par. or Syriac or Arabic versions . The Hebrew Text is more general , She shall be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , in Gentes , for nations , namely , to rule over them . For there is no doubt but the Lord herein had reference to the change of her name , which was before 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Sarai ; which is Princeps mea , my Princess , or Princess of my family ; but now I shall inlarge her name and dominion with it ; For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sarah shall her name be . And this is proved by the context ; The very next words are an exegesis and explication of these ; Kings of peoples shall be of her . For the word answering to people , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the plurall , peoples . And the Antients understood the words so , with reference to the dominion over the nations , she shall be called Sarah because 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 she is a Princess over all . Antea dicebatur princeps mea , quasi unius familiae mater : Postea absolutè Princeps , omnium scilicet gentium princeps fatura . So S. Hierom. Thou shalt not call thy wife Sarai , id est , principem mean , but thou shalt call hir Sarah , exaltando principem , quia Ecclesia in omni gente principatur . Not Sarai my Princess , but Sarah by exalting the Princess , because the Church rules in every Nation . And , in cujus semine benedicuntur omnes gentes ; quia Christus dominabitur in Gentibus . In whose seed all Nations shall be blessed , because Christ shall rule in all Nations . So the Interlineary Gloss . It may also have reference unto the princely grace of faith signified by Sarah the free woman , Gal. 4.23 . Which is not a prophesy of calling the Gentiles only to the obedience of Christ , but of that greatest inlargement of Christs dominion , when that shall be fulfilled , which we read , Revel. 11.15 . The Kingdomes of this world are become the kingdoms of our Lord , and of his Christ , and he shall reigne for ever and ever . When all are so become Kings Motûs suos bene regentes , so ruling all their motions and actions , that as sin hath reigned unto death , so may grace reign through righteousness unto eternall life , Genesis . Chap. 22. Ver. 18. Gen. 12.3 . and 18.18 . by Jesus Christ our Lord , Rom. 5.21 .

And in thy seed shall all the Nations of the earth be blessed , because thou hast obeyed my vojce . ] It is true , we read the like promise before , twice . But it is the like onely , and not the same ; which possibly might occasion an inadvertency in the Translators . For in the too former Scriptures the blessing is given to Abram in his own name , and centred as it were in himself , from whom it should proceed unto all Nations . But in this place the promise is made to Abram in his seed , and by his seed to all Nations . Howbeit this makes not all the difference . The conjugation is here changed . In the former places the blessing is given passively , All Nations shall be blessed ; But in this place the blessing is promised in a reflexe and reciprocall form . In both the former we read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 All Nations shall be blessed ; in this , we read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 all the Nations of the earth shall not only be blessed , as before , but shall blesse themselves .

It 's a Scripture of the greatest Marke and note that I know , of all other . Wherein the most high God expresseth , the greatest reward of the most acceptable duty , that his most faithfull and obedient servant in the world , Abram could perform unto him . This reward is no lesse , no other , than the son of God himself , figured by Jsaac the spirituall joy and delight , the son of Abram , Gen. 3.15 . and offered by Abram his father unto God , upon the Altar . In requitall whereof , God promiseth his own son the eternall joy . Of this son of God , although there were before promise made , yet it was not revealed untill now , that his father would give him as a propitiation for the sinnes of the whole world . 1 John 2.2 . And here the Lord makes this promise unto Abram , whom he made Heir of the world , which promise was to descend upon all Nations . And this promise the Lord here confirmes with an oath ; which are the two immutable things whereby it is impossible for God to lie . Hebr. 6. John 3.33 . and 7.39 . Ephes. 1.11.14 . Unto which when we consent and believe , we set to our seal that God is true . And he reciprocally puts to his seal , for the conveyance and confirmation of the eternal inheritance . Howbeit this free gift of God , and Christs free oblation of himself , signifies unto us , and requires of us a like Sacrifice and offering up of our sins , prefigured in the Ram , which Abraham offered upon the Altar . Hebr. 10.12 , 13. Thus much the Apostles words import ; After he had offered up one sacrifice for sins for ever , he sat down at the right hand of God . Yet that Sacrifice exempts not us , but requires of us , that we offer up the Sacrifice of our sins , wherein we have pleased our selves as in our most dearly beloved Isaacs , our delights , our joyes . For it presently follows in the Apostle , Henceforth he expecteth , that his enemies , which are our sins , be made his footstool . For Isaac a figure of the spiritual joy , offered upon the Altar of the Christian patience , signifies unto us , and requires of us , Phil. 4.4 . that all our rejoycing be in the Lord ; and that we offer up our rammish , our carnal joy which afterward pusheth and pricks us to the heart , and afflicts us in the time of our perplexity , Extrema gaudii luctus occupat , such joy commonly ends with sorrow . Therefore behind ( not behind him ) the Ram was caught in the Thicket [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in perplexity ] by his horns . Then is the spiritual joy restored , living and intire , and welcom'd off the Crosse with great jubilation ; as the Feast of Trumpets ( say the Jews ) was instituted for the commemoration of Isaac saved from death , Levit. 23.24 . and come off from the Altar safe and alive , and the Ram sacrificed in his stead . And therefore in that Feast , they blew Trumpets and Cornets of Rams horns . Which also figured the preaching of the Word ; for so the Preacher must lift up his voice like a Trumpet , Esay 58.1 . Ephes. 5.14 . and awaken men to repentance , that they may arise from the dead , and Christ may give them light and life ; and blessed are the people who know that joyful sound . Psal. 89.15 .

This was the sum of the Apostles preaching both to the Jews and Gentiles . S. Peter thus published the Gospel compendiously to all Nations , or his own countreymen , Acts 2.5 . who for the time of the Feast sojourned ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not dwelt , as our Translators render that word ) at Jerusalem , but dwelt in all Nations under heaven . Unto these he preached Christ crucified and risen from the dead .

And S. Paul designed an Apostle to the Gentiles , Having , Act. 26.22 , 23 saith he , obtained help of God , I continue unto this day witnessing both to small and great , saying none other things then those , which the Prophets and Moses did say should come , that Christ should suffer , and that he should be the first that should rise from the dead , and should shew light unto the people ( that is the Jews ) and to the Gentiles .

Where in all the Penteteuch doth Moses say expresly that Christ should suffer ? Where doth any of the Prophets say so ? Surely neither Moses nor the Prophets say so much 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in expresse termes : But they who were spiritually minded in all ages , could read the truth in the type and figure , the spiritual meaning in the Letter and History of Moses and the Prophets . They clearly saw Christ deciphered in Moses and the Prophets writings . And that which might facilitate and render the apprehension of Gods and Christs love unto the world more clearly , was that known custome among all Nations , of making their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their Piacularia sacra , their expiatory Sacrifices , of the very worst , and most notorious Malefactours , ( the more wicked , the more fit for such a purpose , ) that thereby they might purge away their sins , & averruncare deûm iram , saith Livy , make satisfaction to their gods , and appease their wrath , when they sent any pestilence or other calamity among the people . Vpon the head of such an one they laid all their sins , and heaped upon him all the execrations and curses of the people , and then cast him down some steep precipice , with this farewel , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Be thou an expiation for us . For want of such an one , they used the most unclean of beasts , a Swine . Caiphas when he prophesied , said , that one ( some such one man ) must die for the people . And such an one became the spotless ; innocent , sinlesse , harmless Isaac , the Son of God .

The common guilt and conscience of sin in all nations , Who had pierced the Father and the Son , Zach. 12.10 . Rev. 1.7 . easily made way in their hearts for the acceptation of such a Saviour and Redeemer ; and upon the like termes of suffering with him . This is evident by the effect of S. Peters Sermon , Acts 2.5.36 , 7.41 . whose Auditors were the Representatives of all Nations . The Apostle requires of them , That they repeat and be baptized in the name of the Lord Jesus , for the Remission or Removall of their sins . &c. Whereupon they gladly received his word . This will clearly manifest the Defect of the last English translation herein , yea and of all other that I have yet seen in our own , or any other language , except onely that of Vatablus who turns the words thus , Benedictas dicent sein semine tuo , omnes Gentes orbis , all Nations of the world shall call themselves blessed in thy seed , which he explaines out of the Hebrew . All Nations shall blesse themselves upon or for thy seed ; that is , they shall think themselves blessed and happy for thy seed Christ . Or they shall say most truly that they are to be blessed in that seed alone . So Vatablus ; and Castellio turns the words to the same effect . All other translations that I have yet seen have onely this expression of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , all nations in thy seed , shall be blessed ; whereas the word signifies much more , viz , That all Nations shall know , believe and confess themselves 〈◊〉 be blessed in the son of God ; Yea , they shall reciprocally blesse themselves , that they are so blessed in the seed of Abraham , the son of God .

Nor do I doubt but that every pious soul echoes and closeth with this interpretation ; which is made good by all to whom the holy seed is so tendred in the Gospell . For so ye read that they who heard it so preached , Gladly received the word . Acts 2.41 . and 8.8 . And upon Philips preaching the Gospell at Samaria there was great joy in that City . And at the like Sermon of his to the Eunuch , Esay 53. Acts 8.39 . and 13.48 . when he had expounded the prophet Esay's speech on the same argument , The Eunuch went on his way rejoycing . The preaching of S. Paul took so with the Gentiles also . All which and many other are so many proofs of this translation .

The Psalmist speakes hom to this . Psal. 72 , 17. Men shall bless themselves in him : All Nations shall call him Blessed . Thus Abraham received his son from the dead in a parable , Hebr. 11. Out of a dead body and a dead womb ; and in a parable and figure of him , whom Abraham and all the children of Abraham receive from the dead .

Whence we may note the great Reward of Abrahams obedience . The Lord stampt the memory of it upon the place Mount Moriah . For as many things of greatest note are recorded to have been there done ; As that Adam first offered sacrifice there and there was buried , saith S. Hierom out of the Jewes monuments . David also there , by Gods command , built an altar , and offered burnt offerings and peace offerings thereon , so that the Lord was intreated for the Land ; and the plague was staied from Israel , 2 Sam. 24.24 . So above all , in the City Jerusalem the Temple of God was built by Solomon in Mount Moriah , by Gods appointment , in the threshing floor of Ornan the Jebusite , 2 Chron. 3.1 .

Let us not gaze onely upon Temples made with hands : What house will ye build unto me ? and where is the place of my rest ? Vnto him do I look , saith the Lord , who is poor and of a contrite spirit , and trembles at my word , Esay 66.1.2 . There 's Moriah , the Mount , where God is seen ; where the old Adam is dead and buried .

There is the true Isaac the Christ of God , the foundation of Gods Temple surely laid . There is the altar of divine patience , whereon the daily sacrifice is offered ; There is the fear of God , and all divine service , so the Chald. Paraph. here calls it , the Land of divine worship . There is the land of vision , where the Lord is seen . There is the divine doctrin , and the spirit of God that leades into all the truth of it . There is Ornan the Child of light ( so Ornan signifies ) the Jebusite , Who had trodden down the righteousness , but now treads down the iniquity , and thresheth the good grain out of the chaff , the spirit out of the letter .

And this is the Reward of Abraham and every one of his children who offer up their delight and joy to the Lord ; they receive fulness of joy . So the Lord having said vers. 18. In thy seed shall all the Nations of the earth blesse themselves , addes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Reward , because thou hast obeied my voice . So it is in the Arabic Version ; and so Aben Ezra understood the words .

SERMON VI. A prudent Wife is of the Lord . SERM. VI. Genesis 24.44 .

Let the same be the woman whom the Lord hath appointed out for my Masters Son .

THe words are part of Eliezers petition unto the God of Abraham his Master , That the virgin who shall answer his request and more then satisfie his desire , may be that woman whom he hath appointed out to be a wife for Isaac .

The whole history is plain and certain . Nor dare I say that which yet one of the ancient Fathers hath said , S. Sanctus non narrat historias , The H. Spirit tels no histories . I rather believe what another Father saith , Dum narrat gestum , prodit mysterium , while the Scripture relates an history , it reveales a mystery . Wherefore having already spoken of the history , I shall now treat of the mystical truth contained in it . And in special explain what our Translators turn appointed out . The Lord hath appointed out a wife for Isaac .

The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which we render , appointed out , signifies also secondly , and that most frequently , to reprove or correct . As also thirdly to prepare : which the LXX here render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And all these significations are fit for this place , especially the two former ; and follow gradually one after the other thus .

1. The Lord corrected the woman . 2. The Lord prepared the woman being corrected . 3. The Lord appointed out the woman so corrected and prepared , as a wife for Isaac .

Howbeit , herein I cannot justifie our Translators , who knowing , no doubt , these three notable significations of the word , they have waved those two , which are more proper , and made choise of the third ; because , as I fear , some of them might think , it made for the establishing their opinion of destiny and fatality . But herein they were much deceived , as I hope to make it appear in the handling these three Axioms . Let us begin with the first .

1. The Lord corrected the woman . 1. By the woman understand the Church , or such as are now to be reformed and made the Church of Christ . 2. What Lord is this , and to which of the three witnesses doth it belong ? its evident from his act of correcting , that it is the father to whom the Law is attributed , by which he corrects . Psal. 40.8 . 3. How doth the Lord correct the woman ? The Lord corrects the woman either inwardly or outwardly .

Inwardly , as by every word of God , so specially by his law ; and this he doth in the thoughts and affections of men , 2 Tim. 3.16 . Psal. 94.12 . by proposing unto the consciences of men their evil thoughts , intentions , and purposes , and sinful affections , wills and actions , contrary to the law of God . Thou thoughtest wickedly , &c. but I will reprove thee , and set before thee the things that thou hast done . He reproves the vain thoughts . Psal. 50.

The Lord corrects also outwardly , and that by manifold wayes . Elihu tels us of some , Job 33.19 . And David , when thou with rebukes doest chasten men . But as in other duties , so in this especially , God makes one man a kind of god unto another , Homo homini deus . Thus either the voice from the life reproves , Levit. 19.17 . or the life it self . Let the righteous smite me and reprove me , Psal. 141.5 . Whence

Obs. 1. In what condition the Lord findes us when he comes to correct us by his Law , faulty and unruly . Hagar was proud and stubborn , contemn'd her Mistresse , and Ismael was a sawcy Boy , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a jeerer and a mocker . Sarah therefore afflicted Hagar , and at length turn'd her and her son out of dores . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; these things are an Allegory , saith the Apostle , Gal. 4.24 .

The body of sin and our naturall body depraved by sin , is a servant ; So servants are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Revel. 18.13 . Bodies , which we render slaves ; of such a body the Apostle speaks . I keep under my body , and bring it into subjection , 1 Cor. 9.27 .

Obs. 2. See an oeconomie and dispensation of God the Father , whereof there is little notice taken in the Christian world . There is much talk of the Gospell of Jesus Christ , which is the dispensation of the Son , but little speech is made of the law of God the Father and correction by it necessarily preceding the Gospell of the Son . Iohn 5.17.21 . For as there is a work of the Son , so is there also a work of the Father . Ye read of the Father's raising of the dead , Gal. 4 , 19. as well as the Sons . And as there is a shape and forme of Christ in those who believe and obey the Gospell of the Son ; Iohn 5.37 . So is there a forme and shape of God the Father in those who believe and obey the law of God the Father .

God the Father first prepares the woman by correction and discipline , and instructs her , and he then appoints her as a spouse for the Lord Jesus Christ . First the Father teacheth and brings up Disciples under the law ; and then he directs them to Jesus Christ . Seal the law among my disciples , Esay 8.16 , 18 Gal. 3.24 Iohn 8.31 . and 13.35 . and 15.8 . which are commended to Christ . This law therefore is said to be a Schoolmaster unto Christ . Now Christ receives those discipled by the Father , and they become his disciples while they abide in his word ; Love one another ; and out of faith working by love , bring forth much fruit .

Whence it evidently appears , that what ever disciples may be said to be the Sons , they were first the Fathers ; He framed them and fashion'd them by correction and instruction , and so appointed them out for the Son . The men that thou gavest me out of the world , Thine they were . Iohn 17.6 . These the Father appoints out and gives to the son . Hence we read of the Church in God the Father and in the Lord Jesus Christ , in the Apostles Epistles unto the Churches to which he wrote .

Obs. 3. Behold what is the best Reformed Church ; surely it can be no other than that which God himself reformes and corrects . That congregation of men whom God hath reformed and fashioned anew , in whom is the shape and form of God .

Axiom . 2. The Lord prepared a wife for Jsaac . The fulness of the holy word is wonderfull ; which truely cannot be exhausted by one translation ; and therefore , by divine direction , what one renders one way , another turns another way , and so a third and fourth , according to the various signification of the Scripture , and all true . That which els where often meets us , the same is here in the Text ; where the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies to correct , prepare , appoint , and instruct . The High and Low-Dutch hath , Thou hast destined or appointed . So Castellio , as also our last Translation . The Spanish , French , and Italian Translations , as also our antient English Translation renders the word here Prepared ; So doth the LXX , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the Vulg. Latin Praeparasti . But the most ordinary use of the word in Scripture is to correct , chasten or chastise , and so it s rendered by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in a bove fourty places of the Old Testament .

The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which the LXX here use , is from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ready and prepared . Which the Etymologist tells us , is quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Missus in viam , accordingly we find here in the Vulgar Lat. Preparavit ; paro is aptum facio ; instruo from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Aditum ceu viam aperire . The LXX accordingly render the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to instruct or prepare by instruction . To Prepare is a very generall word , and alwayes in order to an end , as here to the end cui , or for whom the Lord prepared the virgin . Preparation of the Church by the law of the Lord , is seen in many acts , which may be comprehended under these two generalls , correction , and instruction .

For whereas the Law is our Schoolmaster unto Christ , Psal. 94.12 . God the Father instructs his disciples and nurtures them out of his Law , and thereby prepares and fits them for Jesus Christ . So the Lord does properly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he by instruction sets us in his way . Esay 30.21 . Thine ears shall hear a word behinde thee , saying , This is the way , walk ye in it , when ye turn to the right hand , and when ye turn to the left .

What is the reason of so many preparations before the woman be brought to Isaac ? prepared she must be by correction , prepared by instruction ; and again prepared she must be by Eliezer , and the Angel or the Spirit of Gods preventing grace : what need is here of so many preparations before we be fitted and made ready for union with the Lord Jesus Christ ?

The Church is to be prepared for glory . Rom. 9.23 . 2 Cor. 3.17 , 18. Now there are degrees of grace and glory : they who had repented , Matth. 4.17 : must again repent , Luke 13.1 . — 5. 2 Pet. 1.9 . Revel. 2.5 . and 3.19 . they are brought to Christ and purged , Hebr. 6.1 . yet fruitful branches must be purged John 15.2 . Acts 5.31 . Mal. 3.3 . yea , the sons of Levi. 2 Cor. 7.1 , 2. 1 John 3.1 . — 3. Their pattern is the purity of God himself .

The Church to be presented unto Christ , Ephes. 5.27.3 is to be made a glorious Church without spot or wrinkle or any such thing . Whereas therefore the defilements and blemishes are many , in reason the washings and purgings of it , the preparations of it must needs be also many . Therefore among the principles of the doctrine of Christ ye read , Hebr. 6.2 . Esther 2.5 . one to be the doctrine of baptisms , and elsewhere ye read of divers washings . This was figured by Esther . Esther was brought up by Mordecai the son of Jair . Esther is the hidden , the invisible Church . So Esther signifies one hidden ; and the virgin here in the text is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hidden , verse 43. This woman is brought up by Mordecai , the bitternesse of contrition , or teaching contrition , both works of the Law , the son of Jair , that is , illuminating , enlightning , or being enlightned . Such is the Law . She is preparing a whole year before she comes to Ahashuerus . She is prepared by the oil of Myrth . Oyl is a figure of the Spirit , bitterness of spirit . The Law is spiritual which writes bitter things against us : that 's correction : and by sweet odours , 2 Cor. 2.14 . that 's knowledge and instruction . Hence it is said , that John the Baptist , Luke 1.17 . must make ready a people prepared for the Lord . One of our best Criticks tells us , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to make ready and prepare are all one ; which he understands to be a pleonasme , with which , saith he , the Hebrew Hellenistical tongue abounds . Certainly a very learned man he was , but herein much mistaken , as many more are , who take no notice of the first dispensation of the Father preparing men by correction and instruction out of the Law , Psal. 94.12 . Whom the spirit of Gods preventing grace , figured by John Baptst , receives and yet further prepared by baptisme of washing and teaching the doctrin of repentance and amendment of life . And being so prepared , John commendeth them to Jesus Christ ; Thus John made ready or prepared a people prepared already for the Lord . Hence it is that John Baptist commends his disciples to Christ , Joh. 1.35 , 36 , 37. and Joh. 21.15 , 16 , 17. Simon Peter one of them is called by our Lord , Simon Bar-Joannis , Simons Son or disciple of John .

Obs. 1. If the Lord God correct and instruct the woman the Church , then ought the Church to be corrigible and docible , and to receive correction . The Lord saith , I will teach thee , but be not like the Horse and Mule without understanding . Ps. 32.8 , 9.

Obs. 2. Who are the true Ministers of God , serviceable to the father in the correction and instruction by the law , Ministers of the killing letter , 2 Cor. 3.6 . Where we read also that there are Minsters of the Gospell , such as are serviceable to the Son in the Gospell of Jesus Christ .

Obs. 3. The Church comes not unprepared or extempore , out of her unregenerate estate unto Jesus Christ . She is brought by Eliezer , Gods helper , by John Baptist the friend of the Bridegroom unto Jesus Christ , Joh. 3.29 . Eph. 5.25 , 26 , 27.

Reproof . Those who reject the correction and instruction of the Law . Some are said professedly so to do ; but truly I hope better of them . Others extreamly blame these , yet do the same thing . Almost all say , the lesson of the Law is impossible to be learned . So almost all men , upon the matter , forsake the Law . And how then can they perswade themselves , that they are come unto Jesus Christ , who is the end of the Law ? Yea , most men leap over John Baptists head , commence Christians , Per saltum , before they have been Johannites . Must not John be the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the fore-runner who presents us unto Jesus Christ ? 2 Cor. 11.2 .

Axiom 3. God the Father appointed out a wife for Isaac . The word affords this sense also . For the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which most frequently signifies to correct or prepare by instruction , signifies also to appoint or designe , as also to point out or make evident ; in which sense the Apostle , Hebr. 11.1 . saith , that faith is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an evidence , or making things appear which were not seen otherwise . Thus Castellio ; High and Low Dutch. This is true , 1. Literally : 2. Spiritually .

1. Literally . And so the reason why the Lord appointed a wife for Isaac , is the pursuance of his own first ordinance and institution , for the propagating of an holy seed . He alone as he knowes the hearts of all the children of men , so he fashions and fits them in a mutual harmony one towards another . And in this sense A prudent wife is from the Lord , Prov. 19.14 .

2. In regard of Jsaac himself , he permitted the whole provision and care of a mutual helper unto God and his father ; and therefore the Lord took himself to be ingaged to answer with sutable providence the affiance and trust reposed in him .

Obs. 1. The state of matrimony is not despicable , God himself appoints a wife for Isaac .

Obs. 2. Some ground for that which is vulgarly spoken , That mariages are made in heaven .

Obs. 3. No ground for their fond conceit , whose heart followeth their eies after a skin-deep beauty , as if God had appointed them wives in that disorderly way . 'T is true , God may appoint such marriages , as a due punishment of those , who transgresse that formalis ratio of Christian marriage , 1 Cor. 7.39 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , only in the Lord .

Mystically . When the Apostle had spoken of wedlock ; this , faith he , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a great mystery ; for I speak of Christ and his Church . A and so doth Moses here , when he tells us of Gods appointing out a wife for Isaac , hereby we mystically understand to be meant the pre-ordaining and choosing a Church for Christ , Ephes. 1.4 .

Obser . The oeconomy and dispensation of the father . When Abraham sendes his servant , and he provides a wife for his Masters Son , and transacts the whole business without Jsaac his interposing ; What can we gather hence , but Abrahams fatherly providence for his Son , and Jsaac's obedience and submission unto his fathers will ?

These and such as these are good morall observations and all that the ministry of the letter will gather from hence . But we may further observe , that the spirituall Jsaac intermedles not with his own wife ; She is first discipled , fitted , instructed and every way prepared by the Father ; and then appointed out to him . And therefore it was not without a great mystery , that Adam must be cast into a dead sleep , when his wife was taken out of him . The Mother of all the living ones , the spouse of the second Adam , is taken out of the second Adam , now crucified as in a dead sleep upon the crosse and maried unto him who is raised from the dead , Rom. 7.4 . And herein was Isaac also made like unto the Son of God , who had now a wife provided for him without his knowledge , when by his own will , that is , his humane judgment , he neither takes nor rejects any soul . For I came not , saith he , to do mine own will , but the will of my father , Joh. 5.30 . and 6.37 , 38. I came down from heaven not to do mine own will , but the will of him that sent me .

But if I be appointed out for Jsaac , Eliezer will take me . If God hath appointed me to salvation , I shall have remission of sins and amendment of life . If I shall be saved , God will bring me to the Church , Act. 13.47 . If I be ordained unto eternall life , I shall believe , Act. 13.48 . These are perverse disputings of men of corrupt minds .

If God hath appointed thee to salvation , he hath also corrected thee , nurtured , chastened , and instructed thee , and prepared and fitted thee by his law for his son the spiritual Isaac . And then thou must be corrigible , teachable , pliable , and yielding . The Lord chooseth such sons to be partakers of his holinesse and righteousness , that is , of Christ , Hebr. 12. What wise father will match his son to one base born ? now if ye refuse chastisement , ye are bastards , and not sons , Hebr. 12.8 . If God hath appointed unto thee his kingdom , it is as he hath appointed it unto Christ ; and how was that but by temptations , by afflictions , by death ? For ought not Christ to suffer these things , and ( ita , so , Vulg. Lat. and Castellio ) to enter into his kingdom ? that so suffering with him , we may reign with him , Luke 22.29 . and 24.26 . Put on as the elect of God , bowels of mercy , &c. These are the ornaments of Christs Spouse . The Spouse of Christ is all glorious within , bowels of mercy , kindness , humbleness of minde , meekness , long-suffering , &c. her clothing is of wrought gold , that is , charity : that is , her upper garment is love to God her neighbour , her enemy ; Above all these things put on charity , Col. 3.14 . God the Father does not appoint a merciless , unkinde , proud , impatient Spouse for his Son ; he has not chosen a Scould , but one clothed with bowels of mercy , &c. He hath appointed a Spouse for his Son adorned with all the vertues and graces of the Spirit . He hath not appointed a nasty Slut. The Church is a Bride prepared and adorned for her Husband , Revel. 21.2 . Who ever is espoused to the Lord Jesus , is such .

Object . 1. But if God hath appointed me to wrath , how can I possibly be a Spouse of the spirituall Jsaac ? The Lord hath sworn that He delighteth not in the death of the wicked , Ezech. 33.11 . Designation , destination or appointing to wrath , it must be an act of Gods will . Now he swears , he wills it not . He swears not falsly , or in vain , as I live , as many an one vseth that oath in vain and falsely . O but this is Gods revealed will ; God has a secret will opposite unto his revealed will .

1. If it be Gods secret will , how comest thou to know it ? 2. Thou hast herein a worse conceit of thy God , than thou wouldest have of him whom thou thinkest to be an honest man .

Obj. 2. But the Lord afflicts me , and laies heavy strokes upon me . These are not the wounds of an enemy , but the chastisements of a father . And these are arguments of his love . When the Physitian purgeth and lets his patient blood , it 's a certain signe , he has hope of his life , and would have him live . Why does the heavenly physitian launce thee , purge thee ? Why does he let thee blood , let out the sinfull life , the blood is the life . Thy sins are as scarlet red as crimson . Thou hast not yet resisted unto blood , striving against sin , Hebr. 12.4 . If the Physitian should leave purging , If the Physitian of thy soul should leave correcting thee and chastening thee , and prescribing cordialls unto thee , If he should give thee over , there were some cause of fear . If the father leave chastning his Son , and let him go out of his house and spend his substance 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , out of the state of salvation ; yet if he return , he receives him .

Mark how the Psalmist concludes , and I shall conclude with him , Psal. 118.17 , 18. I shall not die but live , and declare the works of the Lord . Why ? his reason followes ; The Lord hath chastned me sore , but he hath not given me over unto death . Open to me the gates of righteousness ; I will go in to them , I will praise the Lord .

Iacob was a plain man dwelling in tents . ] Genesis . Chap. 25. Ver. 27. I looked for the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here used either in the text , or at least in the margent , to be rendred Perfect ; but here is no notice taken of any such signification . Howbeit Martin Luther and the Low Dutch , the Tigurin Bible , and the Spanish , as also Castellio , Munster , Vatablus , and Piscator , render the word Intire , which is neer to that which it properly signifies , Perfect ; and so two of our old English Translations have it , and Pagnin .

What others have , simple , as in the Vulg. Lat. is the same with what is in our English , plain , the LXX have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sine fuco . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ceb. Tab. to this purpose , saith R. Sal. he was not experienced in all things ; but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as his heart was , so was his mouth : as he thought , so he spake .

Howbeit , simplicity is either opposite unto worldly wisdom , 2 Cor. 1.12 . Prov 8.5 and 9.13 or to divine wisdom . In the former sense , Jacob was simple , plain , intire , and perfect .

The word in the Scripture before us is of a twofold signification ; 1. Consumi , perdi , destrui , to be consumed and destroyed . 2. To be finished , accomplished , perfected ; which may be comprehended in these two words consumi and consummari , Psal. 104.35 . with 37.37 . to be consamed or consummated .

The reason of this double signification seems to be this , because the nature of perfection consists in the consuming and destroying of what ever is opposite thereunto , and the accomplishment of that holinesse and righteousnesse which God requires ; according to what the Prophet saith , Ezech. 22.15 2 Cor. 7.1 . I will consume thy silthinesse out of thee . And the Apostle exhorts , to perfect holinesse in the fear of God .

Accordingly the word is rendred by the LXX 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : all which import unspotted , unreproveable , innocent , pure , guiltless , and siniple plainnesse , and so a privative perfection ; in which whosoever walketh , unto him the positive perfection shall come , 1 Cor. 13. Psal. 101.2 . whereof the Apostle speakes . And David walking in the former , prayes for and expects the later .

What is added , That he dwelt in Tents . ] R. Salomon would have understood the tents of Shem & Heber , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as having frequented their Schools . But he is here said to be a perfect man dwelling in tents ; which imports his perfect estate ; and that he was now perfectly gone out of himself to dwell with his God . The harvest , the full harvest was now come to him , when after the gathering in the fruits of their labours , they kept the Feast of Boothes with greatest expressions of joy , Exod. 23.16 , 17. which prefigured the eternal reward of all our labours , when we shall be received into everlasting Tabernacles , Luke 16.9 . Deut. 16.13.14 , 15. when 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 thou shalt surely or onely rejoyce : and according to the Apostles exhortation , Rejoyce in the Lord alwayes . Let us , Phil. 4.4 . O let us be faithful servants to the Lord , that we may be perfect also , enter into that joy of our Lord , and dwell in the everlasting Tabernacles , Gen. 27. Ver. 34.38 . Matth. 25.21 .

Esau cryed with an exceeding bitter cry , and said unto his father , Blesse me , even me also , O my father . And verse 38. Blesse me , even me also , O my Father . ] What they here turn in both verses , even me also , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as if it were the Accusative ; whereas the word is the Nominative ; and Esau saith , I , it is I , or I am thy son , O my father ! His speech is interrupted by passion . It is good counsel that of the wise man , Ecolus . 18.30 , 31. Go not after thy lusts , but refrain thy self from thine appetites , & . lest thou lose the principal blessing , and when it is too late , seek it with tears , Gen. 27. Ver. 38. Hebr. 12.17 .

Hast thou but one blessing , O my Father ? ] Where it s said ; Hast thou but one blessing ? The Relative 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [ that ] is quite left out by all translators , except only that of Pagnin amended by A. Mont. The words should be expressed thus ; Hast thou but that one blessing , O my father ? [ That ] is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , distinctive ; whereby is implyed a twofold blessing , one of the heavenly man , the other of the earthly . Gen. 27. Ver. 39.

Thy dwelling shall be the fatnesse of the earth , and of the dew of heaven from above . ] In the margent we read , or of the fatnesse . But if either way we understand the words , what great difference will there be between Jacobs and Esaus blessing in this particular , except only that the order is inverted ? But why then does Esau cry with a great and exceeding bitter cry ? Verse 34. And why doth he threaten to kill his brother ? Verse 41. Some diversity , 't is very probable , there is in this part of Jacobs blessing . The words may be rendred thus . Thy dwelling shall be without the fatnesses of the earth , and without the dew of heaven . The Hebrew will bear this sense , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 without the fatnesses , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and without the dew . And in the same sense out Translators render the very word , Psal. 109.24 . My knees are weak through fasting , and my flesh faileth ( or waxeth lean ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of fatnesse , or as another English translation hath it , for want of fatness . So Jer. 10.14 . Every man is bruitish 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for want of knowledge . And Chap. 48.45 . They fled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for want of strength . Lam. 4.9 . These pine away stricken thorow 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for want of the fruits of the fields . Thus also in Latin à and ab import a want , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Greek , whereof Castellio gives examples in his Annotations on the place .

But it s said , Hebr. 11.20 . that by faith Isaac blessed Jacob and Esau concerning things to come . Was it any part of Esaus blessing to want the fatnesses of the earth , and the dew of heaven ? Surely no ; wherefore the words may be thus rendred with a diversity ; Thy dwelling indeed shall be without the fatnesses of the earth , and without the dew of heaven from above ; & by thy sword thou shalt live & shalt serve thy brother : But the time shall be , when thou shalt have the dominion , and thou shalt break his yoke from off thy neck , which came to passe in part , 1 Kings 11.14 . but we read of a general revolt 2 Kings 8.22 . For the respective blessings of both brethren reached not to their persons , but to their posterities : and therefore the Apostle saith , that Isaac blessed them concerning things to come .

Howbeit , if this translation of Castellio seem harsh , though the letter and history will bear it , we may understand that of our Translators in the mystery . Whereas therefore Isaac had given Jacob the blessing proper to the heavenly man , the dew of heaven , and fatnesses of the earth , &c. Soveraignty over Nations , &c. This is That one blessing . The other is proper to the earthly man , but in an inverse order to that of the heavenly , The fatnesses of the earth , [ his own principle ] and the dew of heaven , [ imparted to him by the heavenly man . ] And whereas service to his brother is added as a part of Edoms blessing , it appears , that it is a blessing to the earthly man to be subject to the heavenly : As for like reason , the Philosopher in the first of his Politicks , could say , that it is the happiness of the Beast to be subject to the Man . And God grant , that we may so bear the image of the earthly , that we may bear the image of the heavenly .

That thou mayest be a multitude of people . ] Here , Genesis . Chap. 28. Ver. 3. as often elsewhere , most voices carried the worse translation into the context , and cast the better into the margent . For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 more properly signifies an Assembly than a multitude ; and is often rendred by the LXX 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but more often by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . An accordingly the French and Spanish translations have Congregations of peoples . For the word is in the plural .

This is not a meer 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or strife about words , as perhaps some will say , who esteem the Church Mole non virtute , rather by the multitude of professors , than by their vertues and graces . For

In these words Isaac blesseth Jacob concerning things to come , Hebr. 11.20 . and prayeth for the increase of the Church among the Nations . Be thou in caetum populorum , for an Assembly or Church of the Nations . So Pagnin and Vatablas turn the words . And the marginal Glosse of the Spanish Bible speaks thus , Be thou a father and stock of the congregations and peoples . To the like purpose is the marginal note in the Bishops Bible . He ( Isaac ) hath respect to the number of Gentiles which should be joyned to the faithful of Jacobs house . This Iacob prophesied that it should come to pass in Shiloh the off-spring of his son Judah , ( for it is evident that our Lord sprang of Judah , Heb. 7.14 . ) that unto him should be the gathering of the nations , Gen. 49.10 . And the Apostle intreats the Thess alonians by the coming of our Lord Jesus Christ , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and our gathering together unto him . The Lord be pleased to accomplish Isaacs blessing , Jacobs prophesie , and Pauls adjuration unto every good willing soul !

But the name of the City was called Luz at the first . ] Gen. 28. Ver. 19. Our Translators have here left out part of the name , which is Vlam . The Greek Interpreters exceedingly vary in this word , rendring it some , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , others 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , others 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : but the true reading is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which yet containes two words , saith Drusius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( which the Interlineary Gloss turns Eulam ) and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

But now we have found the name , what shall we do with it ? what shall we make of it ? One of our best Criticks gives this for the meaning of it , Porticus Nucum , the Porch of Nuts or Almonds . But what sense that carries , that will satisfie , I know not . And although Hierom will not allow Vlam to be any part of the Cities name , but Luz onely ; nor he , nor any who herein follow him , tell us , what the meaning of Ulam is , and what other sense it should have in this place then what I have named . The words put together 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifie the porch of perversenesse . So Prov. 2.14 . and 3.32 . The froward or perverse is an abomination to the Lord . The word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . So Prov. 14.2 . He that walketh in his uprightness , feareth the Lord ; but he that is perverse 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in his wayes , despiseth him . Where the fear of the Lord , and perverseness are opposed . Now 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Porch is the entrance into the true Temple of God , and is the fear of God , which is the beginning of wisdom , Prov. 9.10 . So Psal. 5.7 . I will come into thine house in the multitude of thy mercy ; and in thy fear will I worship towards the Temple of thy holiness . That fear is the porch or entrance into the Temple . Which Porch hath been , and yet is neglected . Whence proceeds adultery , murder , Genesis 20.11 . yea , all perverseness ; as the Apostle demonstrates all wickednesse to proceed from hence , even from the want of Gods fear , Rom. 3.9 . — 18. because there is no fear of God before their eyes . This Porch Jacob repaired by the unction of the Spirit of fear , which driveth away sins , Ecclus. 1.21 . For by the fear of the Lord men depart from evil , Prov. 16.6 . And the Jacob called the name of the place Bethel , that is , the house of God . And herein the Primitive Disciples of Christ conversed together , and began their religion , Acts 2.43 . and 5.11.12 . and 9.31 . Jacob returning to Bethel , built an altar there , and added unto that name , and called it El-Bethel , that is , the God of Bethel , Gen. 35.7 .

If therefore we finde our selves in Luz , in perversnesse and sin , let us enter into Ulam the Porch , and let us pray to the Lord to implant in us his fear , which will drive out that sin and perversenesse , so shall we become Bethel , Gods house . Yea , if with Jacob , we build the altar of patience , the strong , the mighty God will be with us , as he was with Jacob , Gen. 28.15 . and of weak with Jacob , will make us strong as Israel , Gen. 35.10 . Heb. 11.34 .

Esau said , I have enough , my brother . Gen. 33. Ver. 9. The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is turn'd enough , signifies abundance , vast , large , and great plenty . The LXX have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I have many things . The Vulg. Lat. Habeo plurima , I have most things . But none of these amount to what we call [ enough ] which is an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a self-sufficiency .

A learned Rab. observes , that these words Esau spake out of the pride and swelling of his heart , like Pharaoh or Nebuchadnezzar ; for in his whole story it may be noted , that he never names or owns God , unlesse happly when he sware away his birth-right , Gen. 25.33 . But Jacob as it appears by his whole history , acknowledgeth God to be the author of all the good which befell him ; especially Gen. 32.9 , 10. I am not worthy of the least of thy merits ; for , With my staff I passed over this Jordan , and now I am become two bands . And in his discourse with Esau , These are the children which God hath graciously given thy servant , Gen. 33.5 . And Verse 11. God hath dealt gratiously with me . And accordingly Isaac , though he blessed both Jacob and Esau , yet in blessing Jacob , he names the Lord and God , Gen. 27.27 , 28. See , the smell of my son is as the smell of a field which the Lord hath blessed . Therefore God give thee of the dew of heaven , and of the fatnesses of the earth , &c. But in blessing Esau he useth neither name , Verse 29.40 .

But our Translators here make Esau say , I have enough , when he said , I have much , and they make Jacob say , I have enough , when he said , I have all things , Ver. 11.

Howbeit , let us improve the sense of the Translators to the best ; They might render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 enough , which is much ; implying , that he who hath much , ought to be satisfied , and to think he hath enough . They might render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 enough , which is all things , implying that he , who hath enough , is satisfied , and desires no more , he indeed hath all things . And the reason is , Desiderium sold & vera est confessio paupertatis . He who desires any thing , confesseth himself a poor man . As Ahab King of Israel was yet a poor man , because he wanted and desired one spot of ground , 1 Kings 21.4 , 5 , 6. And Haman , though in all the glory of a sole favourite to the greatest King , yet wanted Mordecai's knee to make him honourable .

Though the Translators might thus Philosophize , yet nor 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nor 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 will bear their translation . Let us examine what they make Jacob say , Gen. 33. v. 11. I have enough .

I have enough . ] The words of Jacob so rendred by our Translators , are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I have all things . Esau saith v. 9. I have enough ; Gen. 33. Verse 11. but it should be rendred , I have much . The word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Jacob exceeds Esau , and saith , I have all things . But how had Jacob all things ? One of the learned Jews saith ; Three men the blessed God gave to taste in this world the Fountain of the world to come . 1. Abraham , because it is written , Gen. 24.1 . And the Lord had blessed Abraham 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in all things . 2. Isaac , because , Gen. 27.33 . and I have eaten 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of all . 3. Jacob , because Gen. 33.11 . said , I have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 all things . So he . These three the holy & blessed God took into his Name , which he said should be for ever , Exod. 3.15 . and made them partakers of his nature . And therefore they might every one of them well say , I have all things . Jacob in special manner had God with him , Gen. 28.15 . For , habet omnia , qui habet habentem omnia , He hath all things who hath God with him , who hath all things , saith one of the Ancients . In which sense , the Apostle is to be understood speaking of himself and his fellow Apostles , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , As having nothing , and possessing all things , 2 Cor. 6.10 .

Mysticè .

Hereby is signified unto us 1. The moderation and reasonableness of the natural man ; Esau saith , I have enough , or I have much . He was content with what he had . 2. The affluence and abundance of the heavenly man , and his benediction and influence upon the natural man . Jacob saith , Take , I pray thee , my blessing , that is brought to thee ; because God hath dealt gratiously with me , and because I have all things .

Put away the strange gods that are among you , Gen. 35. Ver. 2 , 3. and be clean , &c. ] Our Translators use often this word [ among ] for what properly is in , or in the midst of men ; as John 1.26 . Gal. 3.1 . Colos. 1.27 . Marg. and elsewhere . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here used signifies medium , the midst or inmost part , which is the heart , the usurped seat of the idols and false gods , Ezech. 14.3 . Out of which , Jacob requires all of his houshold , to put them away , in order to their going up to Bethel . This was not expressed in Gods command , Verse 1. but implyed onely . Whence yet Jacob rationally gathered a command to be given unto his house . And from this place , Aben Ezra infers , that every evil man who goes to pray , he ought to purifie himself . And good reason ; for what agreement hath the Temple , or house of God , [ that 's Bethel ] with idols ? 2 Cor. 6.16 . Since therefore , O house of Jacob ye are the Temple of God , ( as it follows immediately ) and ye are now to ascend , and to return unto your heart , ( Psal. 85.9 . LXX and Vulg. Lat. ) how can ye think of the goodness of God in the midst of his Temple , unlesse ye be clean ? 2 Cor. 7.1 . Yea , how can ye ascend into the hill of the Lord , and stand in his holy place , unless ye have clean hands and a pure heart ? Psal. 24.3 , 4. Revel. 21.27 .

When all the outward Images , Crosses , Pictures , and Crucifixes , and all the painted Glass-windows are broken , it may be then hoped , that zealous reformers will consider these things ; and that Mammon is a strange god , and Covetousnesse is idolatry , Col. 3.5 . that the belly is made a god by them who mind earthly things , Phil. 3.19 . that pleasure is a false God ; and they are true idolaters who are lovers of pleasure , and of their own wills more then lovers of God . O house of Jacob ! put away these and all other strange gods that are in the midst of you , in your hearts , and be clean , and change your garments , as Jacob , and the Apostle adviseth , put off the old man with his deeds , and put on the new man ; and let us arise , and go up to Bethel the house of God .

Esau went into the countrey from the face of his brother Jacob. ] Gen. 36. Ver. 6. What countrey went he into ? Verse 8. we read , he dwelt in Mount Seir. What they turn [ into the countrey ] is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 into the earth . For Esau the earthly man declined to the earth , his own inheritance , that is , the natural being . And indeed whither else could his many earthly and sinful thoughts and works [ wives & children of the Canaanitish and Ishmalitish race ] sway him ? And therefore Moses relating the generations of Esau , tells us , he is Edom , v. 1. of this Chapter : and , that we may take the more notice of it , he tells us again , v. 8. Esau is Edom , that is , the earth or earthly man ; and therefore he propends and inclines unto the earth . For , in whom there is a great increase of blessings both spiritual and temporal , there is great danger , lest the earthy depart from the heavenly . Let good men who are rich in this world , take heed of this , lest their wealth plunge and sink them into an earthly minde .

It s infinitely better , with Crates , that Esau cast all his riches into the Sea , and be subject unto Jacob , then that the burthen of them should drown Jacob and Esau both in destruction and perdition , 1 Tim. 6.9 . Let him rather say with that Philosopher , Hence all ye vain and evill concupiscences ; I will rather drown you , then be drowned of you . Let him take and follow that good counsel of the Apostle , 1 Tim 6.17 , 18 , 19.

Jacob said , Gen. 37. Ver. 35. I will go down into the grave unto my son mourning . ] Jacob had said before , v. 33. An evil beast hath devoured him ; Joseph is without doubt rent in pieces . And here he saith , he will go down to the grave unto his son . If 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 be the grave , is it not also the belly of the evil beast ? such an other mis-translation they put in the margent , Jonah 2.2 . Where having rightly turn'd Hell , what v. 1. they render the belly of the fish , they think to mend the matter by saying in the margent , or the grave . For the avoiding this exception , were it not better rendred the Dead ? or , since 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifie the common state of the dead , why may it not be so rendred ? or , what if we render the word Hell , if we explain the meaning of the words to be , the common state of the dead ?

It hath a spiritual meaning in it . Joseph , who is also called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Jehoseph , Psal. 81.6 . The increase of the Lord , or the perfection , is torn in pieces by the evil beast , of sin in the general , or more specially of envy in his brethren . Therefore Jacob resolves that he will go down to the grave or death with him . To this evil beast , S. Stephen refers the sale of Joseph , Acts 7.9 . And what Jacob here saith of his son Joseph , he prophesied at unawares of the spiritual Joseph , the Christ of God , who is rent in pieces , fractions and factions in these last dayes . Yet who is grieved for the breach of Joseph ? Amos 6.6 . who resolves to die with him , and as Jacob here , to be buried with him ?

Thy signet , Gen. 38. Ver. 18. thy bracelet , and thy staff that is in thine hand . ] Hierom indeed renders the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , armillam tuam , thy bracelet . But does the word signifie so any where else ? was there any such fashion among Gods people , for men to wear bracelets on their hands . It is true , the Sabeans put bracelets on their hands , Ezech. 23.42 . but it s spoken of women , as the affix there proves , what is said of the bracelets , Numb. 31.50 . they were taken from the Midianites . But Saul wore a bracelet , 2 Sam. 1.10 . True , but the Chal. Par. turns it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Phylacteries or Prayer-ornaments , These probably he put on as his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , foreknowing his death , 1 Sam. 28.19 . So the Jewes about to die , put on their Tephillin , as the Christians receive the Lords Supper or their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 viaticum , often on their death-beds . However 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is not used in any of these examples : And 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the usual word which signifies bracelets , is the womans ornament , Gen. 24.22.47 . Numb. 31.50 . Ezech. 16.11 . and elsewhere .

But if the word here used signifie not bracelets , what 's the meaning of it ? Since the other two parts of the pledge given by Judah , were appertaining to the hand , as the signet and the staff , its probable this third also may signifie something thereto belonging : and since Pagnin renders the word Frustum panni parvum , a small piece of cloth ; we may turn the word Handkerchers , That which may make this probable , is the version of the LXX . who turn 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Aquila 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a chain . The Scholiast turns 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . S. Cyril interprets it an or●ament wherewithal Judah clad his skin after the Chaldee mode . But Meursius in his Glossar . Graecobarb . interprets 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which Isidore turns Manuale which is in English an Handkercher . Unless with Papias , we understand Orarium to be Stola Sacerdotalis a long garment which Sacred Persons wore as an Ensigne of dignity . And so , as in the next Chapter , Gen. 39.13 . Joseph is famous for leaving his garment that he might keep his chastity ; so in this Chapter , Judah is infamous for pauning his garment , that he might enjoy his lust .

Joseph found grace in his sight , and he served him . ] Gen. 39. Ver. 4. Why is mention made here first of Josephs service ? We finde before , that Potiphar bought him : and Potiphar is twice before said to be Josephs Master , but now first Joseph is said to have served him . Here is a manifest oversight of our Translators , in that they turn'd 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here used , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Scripture here clearly distinguisheth these ; implying , that in the former words Joseph 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 served his Master as in the field , or elsewhere at large in some inferiour imployment . But his Master observing , That the Lord was with him , and that the Lord made all that he did , to prosper in his hand ; hereupon Joseph found grace in his sight , and he waited upon him , or ministred unto him ; that is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 properly here used . Which implyes a greater neerness unto him to whom he ministred , and that in a more generous and liberal way , as having won upon his favour , and now become his favourite . And therefore the LXX here turn the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 he pleased him .

Thus the words are distinguished both in military and Church affairs . The Soldiers served the Kings in their wars : the servants of Hadarezer made peace with David , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and served him , 1 Chron. 19.19 .

But the Princes , and such as were 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 b●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 s●imas fratrum suorum , the most excellent of his brethren .

Thus the Vulg. Lat. hath Nazaraei inter fratres suos , a Nazarite among his brethren . Pagn●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 was called a Nazaren , and hereby typified by Joseph the Nazarite of his brethren ; as some conceive , who read Nazaren with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 t s . And truly these letters are sometime used promiscuously one for the other , as 1 Chron. 16.32 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Psal. 96.12 . thus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and many the like .

They who read the word Nazaren with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 understand hereby the Lord Jesus so devoted and dedicated unto God , as the Nazarites of old were . For whereas others sanctified somewhat of their goods , as Sheep or Oxen unto God , the Nazarites , above all others , devoted themselves unto God , as the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies to separate after a wonderful manner , ( as I shall shew , ) which eminently and above all others , was fulfilled in our Lord Jesus Christ , who devoted and offered himself without spot unto God , Hebr. 9.14 . and gave over himself to his Fathers will , even to the death , the shamful , painful , and infamous death of the Cross , which is implyed in his speech , John 17.19 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I sanctifie or devote my self . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , devoted or sanctified , is used by the LXX to signifie a Nazarite . Therefore Philo Judaeus tells us , that the Nazarites 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. devote and sanctifie themselves , hereby demonstrating holiness , and the height of their love unto God . For every man is to himself 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the greatest and most precious thing he has . And therefore he who offers up himself unto God , as our Lord Jesus Christ did , he no doubt , offers up 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that great vow , as the Nazarites vow was called . And hence it is that our Lord is so often called a Nazaren , Mat. 26.7 . Mark 1.24 . and 7.19 . and 10.47 . beside many other places . Whence also his Disciples and followers are called Nazarens , Acts 24.5 . whence ipso nomine nos Judaei Nazaraeos appellant per cum , saith Tertullian . The Jews by him call us ( Christians ) Nazarites after that name .

Now although this be the opinion of very learned men , yet 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Aristotle saith in regard of Plato , from whom he differ'd in judgement , its lawful and honest to prefer truth before our friends . For whereas our Lord is called a Nazaren , it is not from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to separate . For the Nazarite was by his vow to separate himself from Wine and strong drink , and not to come at the dead , Numb. 6.1 . — 6. But our Lord Jesus both drank wine , Luke 7.34 . and touched the dead corps , Luke 8.49 . with ver. ●4 . And therefore although this vow of a Nazarite were fulfilled in Christ , according to the truth , and by the Spirit of holinesse , yet was it not accomplished in him according to the letter of the carnal commandement .

Nor was our Lord from thence called a Nazaren from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 virgultum a sprout or twig ; because he was brought up in the City of Nazareth or rather Natsareth , as it s written in the Syriac , Matth. 2.23 . whence he was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Natsaren , as it was written in the title on his Cross ; which title , they say , they have at Rome . Yet in the Greek tongue he is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Nazaren ; because that , as the French and some other Languages affect smoothnesse of pronunciation .

But was Joseph the Nazarite of his brethren , for this end , that his brethren should not be , or rather that his brethren should be Nazarites ? whether so or no , sure I am , our Lord Jesus devoted and sanctified himself unto God , by the Spirit of holinesse , as a spiritual Nazarite , that his brethren might be spiritual Nazarites also . For so he saith expresly , John 17.19 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for their sakes I sanctifie ( devote and consecrate my self to God as a Nazarite , ) that they also may be sanctified , or become Nazarites . For so what Amos 2.12 . is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nazarites , is turn'd by the LXX 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is sanctified ones .

Who ever shall thus willingly devote himself unto God ( for such a will the Lord requires , who loves a cheerful giver , especially of himself , who gives himself unto God ) without doubt he shall be looked at as a strange man . And therefore our Lord saith , whosoever 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 wonderfully separates himself to vow a vow of a Nazarite , to separate himself unto the Lord , who ever doth so , shall be wondred at and become a wonder or a Monster unto many , as David saith of himself , Psalm 71.7 . And it is the condition of all such , Esay 8.18 . Zach. 3.8 . And Saint Peter gives the reason ; Because they run not with the men of the evil world ( from which they have separated themselves , ) 1 Pet. 4.4 . into the same confusion of luxury ; as those words should be rendred .

Such as these are exemplary men in holinesse of life ; who shine forth as lights to the dark world in a wicked and perverse generation .

This concerns us , O ye Nazarites , who ever are dedicated and consecrated unto God ; it concerns us , O ye Nazarens , who grow up unto him in all things , Ephes. 4.15 . who is the true 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the sprout or sucker , out of the root of Jesse , Esay 11.1 . that every one of us endeavour to excel to the edifying of the Church , 1 Cor. 14.12 . and so to be a Nazarite of his brethren ; to abstain from wine wherein is excess , and to be filled with the Spirit . Not to pollute our selves with dead works , not to come at a dead soul ( as the words signifie , Numb. 6.6 . ) not to communicate with any how neer so ever unto us , in their dead works , to preserve and increase our holy thoughts . To stir up our selves in these times of distresse , to pray unto the Lord for our selves and our brethren . So shall the blessings of our God descend upon us , as they descended on the head of Joseph , who was the Nazarite of his brethren .

EXODVS . Chap. 1. Verse 3. All the soules that came out of the loynes of Jacob.

WHat in the context , the Translators call the loynes , they acknowledge in the margent to be the Thigh , in the Hebrew : as also they do , Gen. 46.26 . And why then should that be rejected , which the Spirit of God dictates , and that chosen , which seems best to their own humane spirit ? when the Scripture saith , the Thigh , how dare we say the Loyns ? Imo haud longè hoc vocabulum ab ipsa re abludit ; cum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 utriusque sexûs 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 significet , Gen. 46.26 . Numb. 5.21 . Nimirum seminales venae tres è lumborum venis ortae , antequam in crura descendunt , per femora virorum ac mulierum recurrunt , fecundumque semen in vasa generationis utrisque devehunt ; quod ferè Valesius ait , cap. 13. sacrae philosophiae .

The Scripture useth this phrase , as many other , for modesty sake . As the Jews speaking before children , they call a Swine 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 another thing , lest the children , by hearing it named , should lust after it .

Yea , the holy Spirit not only clothes the uncomely parts with more abundant comeliness of words ; but also imposeth on the Thigh , a more venerable respect , in that it s made a symbolum and token of Life and Truth : for Abraham adjured his servant , Gen. 24.2 , 3. and 47.29 . Jacob his son Joseph , by causing them to put their hands under their Thighs , when they sware ; whence Christ was to descend , according to the flesh , who is the eternal life , 1 John 5.20 , and essential truth , John 14.6 . And therefore the Prophet foretels , that he , who should swear on earth , should swear by the God Amen , or Christ the Truth , Esay 65.16 . And that oath which Abraham imposed on Eliezer , [ Gods helper , 1 Cor. 3.9 . a figure of John the Baptist , who was to make ready a people prepared for the Lord , Luke 1.17 . even a Spouse for Christ the true spiritual Isaac . ] That oath was taken by the Lord God of heaven , through the mediation of Christ , Gen. 24.2 , 3. by putting his hand under his Thigh ; out of which , according to the flesh , the Messiah was to come . And so much the Chald Paraphrast . there speaks expresly , Thou shalt swear 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by the Word of the Lord , by that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that Word , John 1.1 . The God of Truth , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rev. 3.14 . which could not but be done with great reverence .

Howbeit Jacob , after his victory over the Angel , halted on his Thigh , Gen. 32.31 . whereby may be mystically implyed , that however he himself had obtained a solid victory over the Angel , yet his posterity , who proceeded out of his Thigh , should in lege claudicare , halt in their obedience unto the holy Law of God . As , although Christ brake the head of the Serpent , yet the Serpent prevailed against the heel of his mystical Body .

And would God it were not too truly performed in these dregs of time ! when the Serpentine brood , a sort of people , who call themselves Ranters , who pretend to the height of Christian piety , yet break all that boundary , wherewith God and Nature hath inclosed certain secret actions and words ; and lay all civility , modesty , sober , orderly , and venerable behaviour quite waste . O thou that art called Jacob , are these his doings ? Mic. 2.7 . O that it were well considered by those , whom it most concerns , that , For these things , the wrath of God cometh upon the children of disobedience , Ephes. 5.6 . As for us , who are the Surrogatus Israel , called the Israel of God , Gal. 6.16 . let us not halt as weak Jacob , but be strong as Israel ; let us make up and repair the breach of modesty , sobriety , chast , decent and orderly conversation , Esay 58.12 . And so far be it from us that we should act any uncleannesse , that Let not so much as the name of it be heard amongst us , as becometh Saints , Ephes. 5.3 . Fortior est qui se quàm qui fortissima vincit Maenia . — He who ruleth his own spirit , is better then he who takes a City , Prov. 16.32 . What though thou yet be weak ? Thy strength is not thine own . Be strong in thy God . When 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Thigh-bone of Jacob was put out of joynt , Gen. 32.25 . then he was called Israel . So that it s no contradiction , When I am weak , then I am strong , 2 Cor. 12.10 .

The more they afflicted them , Exod. 1. Ver. 12. the more they multiplyed and grew . ] Is not the Hebrew here proper enough , and the English answerable thereunto , altogether as good ? which sounds thus , word for word ; As they afflicted them , so they multiplied , and so they brake forth . For so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies to break forth as water , which bears down all Dams and Banks made to keep it in , as the waters of Noah's flood overturned the earth , Job 12.15 . Or it may signifie the great increase of children , as the Lord makes promise unto Jacob , Gen. 28.14 . Thou shalt break forth to the West , and to the East , to the North , and to the South : and great increase of goods , Gen. 30.30 . So Satan saith of Job , that his cattle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 breaks forth in the land .

And the enemies here of Gods people , afflict them ; and as they afflict them , so the Lord multiplies them , and they brake forth in increase of children , and increase of strength , as the Psalmist commemorates both , Psal. 105.24 . He increased his people exceedingly , and made them stronger then their enemies .

And herein Israel according to the flesh , and their enemies , and their support and defence , maugre all their opposition , prefigure the Israel of God , and their spiritual enemies , and the grace and strength of God supporting them . As the waters of Noe brake forth , so was the Ark supported . And the Lord saith , that his peoples afflictions are as the waters of Noe. And as their enemies , Mich. 7.19 . the true Egyptians increase , and break forth ; so doth the spiritual Israel also : For so the Lord saith to his Church : Thou shalt break forth on the right hand and on the left , and thy seed shall inherit the Gentiles , and make the desolate Cities to be inhabited , Esay 54.3.9 . And , which may be a spiritual commentary on the words before us , As the sufferings of Christ ( analogical to those he suffered ; such as we suffer for his sake ; such as he accounts as done unto himself , Acts 9.5 . ) As these sufferings of Christ abound in us ; so our consolation also aboundeth by Christ , 2 Cor. 1.5 .

Wherefore droop not , despair not , O thou Israel of God! It is true , the Egyptian burdens are great ? but Israel is strong , and like a Palm tree , Psal. 92.12 . which growes against the weight that is laid upon it . Be strong , and expect and pray for the stronger one , Luke 11.22 . Cum duplicantur latores , venit Moses , saith the Proverb ; When the tale of the Bricks is doubled , then comes the spiritual Moses . Be strong , and he shall strengthen your heart , all ye who put your trust in the Lord , Psal. 31.24 .

And she called his name Moses : And she said , because I drew him out of the water . ] Here Pharaohs Daughter gives a genuin Etymology of Moses's name ; not because he was drawn , Exod. 2. Ver. 10. but because I drew him out of the water . Which was well , if the Translators would have let it alone . But they put in the margent , as an etymon of Moses's name , That is , Drawn out . But so the child had not been called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , drawn out . But the name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is active , and signifies drawing , or him who draweth ; Pharaohs Daughter thereby prophesying at unawares , what Moses should do . His Parents , at his circumcision , had given him another name , which , saith Clem. Alex. lib. 1. Strom. was Joachim , [ the Resurrection of the Lord , ] as hereby presaging , that the Lord , through this Joachim , would renew the world , raise up and restore his people Israel , bring them out of Egypt . And such a restitution is as life from the dead .

But by the name of Moses , more properly , was prefigured , what literally the Lord , by Moses , afterward should do , viz. bring the people out of the waters . Where is he that brought them up out of the Sea ? &c. that led them by the right hand of Moses , &c. Esay 63.11 , 12 , 13. Hereby also was foreshewen what spiritually Moses doth ; viz. He draws men out of the sea of wickednesse ; as David confesseth , 2 Sam. 22.17 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 He drew me out of many waters . Or , according to the proper work of Moses , which then was , and afterward should be , He shall draw me out of many waters . For by Moses is figured the Tractus Dei Patris , the drawing of God the Father ; of which the Son speaks , No man can come unto me , except the Father , who hath sent me , draw him , John 6.44 . And this work of the Father , Moses faithfully performs in men , whether they regard it or not . For , the Apostle saith , that Moses was faithful in all Gods house , as the servant of the Father . And this thou wilt not deny who ever thou art , if thou well consider it . When thou hast an opportunity to go beyond thy brother in bargaining , ( opportunitas est maxima peccandi illecebra , ) opportunity may possibly invite and draw thee so to do : But what is that which withdraws thee from so doing ? what else but Moses ? he is the drawer of the Father , and Gods faithful messenger unto thee . Thus when thou lookest upon a woman , and wouldest lust after her ( opportunity is an arrant Baud. ) The Fathers servant Moses withdrawes thy heart from thinking on a woman , Job 31.1 . I withheld thee , saith the Lord to Abimelech , from sinning against me , Gen. 20.6 . Thou hast eaten and drunk enough to suffice nature ; whence now is it , that thou forbearest ? Thou hast one within thee , who saith , Be not drunk with wine , wherein is excesse , Ephes. 5.18 . Cynthius aurem vellit . — Thy Monitor Moses inwardly speaks unto thee . Thou art wrathful and wouldest smite , yea kill him , who provokes thee . What is that which holds thy hands ? Thou hast a faithful and meek Moses in thee , who saith , Doest thou well to be angry ? Be angry , and sin not ; that is , Be angry with thy self , that thou mayest not sin . Thou art sad , and terrified by apprehension of some future evil which is likely unavoidably to befal thee ; whence thou art ready to lay violent hands upon thy self ( desperation , saith the Philosopher , is the cause of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , self-murder . ) What 's that which now whispers to thee , and saith , Do thy self no harm .

Stultum est , ne moriare , mori ; Its folly to die , lest thou shouldst die . Thou hast committed one or other of these sins ; what caufeth that remorse in thee ? Ye have one who accuseth you , saith our Lord , even Moses , John 5.45 .

And truly men are very much too blame , who take no more notice of Moses's work in themselves : since from hence it comes to passe , that men heedlesly suffer themselves to be drawn aside by their earthly affections and lusts . For , as God the Father , so the father of lies hath his Drawer also . Ye read , Gen. 36.36 . of Samlah of Masrecha , one of Edoms Kings . We have drawing on the right hand , and on the left . Moses on the right hand drawes from vanity unto Christ and his kingdom . Samlah on the left hand , ( so Samlah signifies , ) he drawes unto vanity ; that is , Masrecha , the drawing of vanity . For he who is so tempted , is drawn away by his own lust , and enticed , saith S. James , 1.14 .

O let us who are of Gods houshold , be faithful unto Moses , as Moses is faithful unto us , and to all Gods house . It will be our wildom to yield unto his drawing , and the benefit is inestimable , which thereby will redound unto us . A man of understanding trusteth in the Law , and the Law is faithful unto him , as an Oracle , or , as the answering of Urim , saith the son of Syrach , Ecclus. 33.3 . A great incouragement to the people of God to believe God and his servant Moses .

And it came to passe when Moses was grown , Exod. 2. Ver. 11. that he went out unto his brethren , and looked on their burdens ; and he spied an Egyptian smiting an Hebrew one of his Brethren , &c. ] What our Translators here render , grown , ( as also ver. 10. ) is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Moses was grown great : or , he was a grown man . For S. Stephen saith , that that time , when it came into his heart to visit his brethren , he was full forty years old , Acts 7.23 . In which interim the Protomartyr saith , Moses was learned in all the learning of the Egyptians , and was mighty in words and in deeds , ver. 22. Which makes that probable which Josephus Antiq. lib. 2. and Clem. Alex. lib. 1. Strom. report of Moses his being General of the Egyptian forces , and waging war with the Ethiopians , of whom he obtained a glorious victory , &c. and many other great works wrought by Moses before he visited his brethren . And therefore the LXX turn 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ver. 10. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , grown strong and manly ; and the same word ver. 11. they render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 grown great . Accordingly Arias Montanas hath magnus factus , in both verses , he was grown great .

And the great exploits , if we believe Josephus and Clem. Alex. both already atchieved , and now undertaken by him , declare him to be no youngling . The onely wise God makes choise , and furnisheth such , as he sets a work , with great abilities proportionable to great enterprizes .

But whereas we have a spiritual Moses with us , even him whom the Lord said , he would raise up like unto Moses , Acts 3.22 . would God he were grown great in us , Ephes. 4.13 . that he might effect the like works in us , which Moses wrought among the Hebrews according to the flesh , when he was grown great ! He came forth the first day , and flue the Egyptian . And at the first coming of the spiritual Moses , he destroyes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Egyptian , even the known sin , which entangles us in its straitnesses . Moses appeared the second day , ver. 13. and went about to compose a difference between two Hebrews , and said 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to the wicked one ; ( which our Translators turn , to him that did the wrong , which is not a translation of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but a good paraphrase taken either out of the LXX , or out of Acts 7.26 , 27. ) wherefore smitest thou thy fellow ? And so at the second coming of the spiritual Moses , he reproves the false Righteousness . Moses , after all his miracles in Egypt , drowns Pharaoh and his host in the Red Sea . And the spiritual Moses atchives this great work also , Mich. 7 . 15-19 . which is ascribed unto Jesus , Jude v. 5. V. Lat.

All these three great works we finde promised to be wrought by the Spirit of Jesus , John 16.8 , when the Spirit shall come , he will reprove the world of sin ( the open and known sin , the black Egyptian ) because they believe not in Christ , that he is The I am , John 8.24 . And Moses supposed , that his brethren would have understood , how that God , by his hand , would deliver them , but they understood not , nor believed , Acts 7.25 . 2. He shall reprove the world of Righteousnesse , even the false righteousnesse of the flesh , which the pretending religious world counterfeits out of their knowledge of Christ meerly after the flesh ; whereas our Lord saith , He goes to the Father ; and they see him no more . 3. He shall reprove the world of Judgement , because the Prince of this world , even the spiritual Pharaoh himself is judged , and cast out , John 12.31 .

Now because the Hebrews believed not Moses , Acts 7.25 . therefore their deliverance out of Egypt was interrupted and delayed , Exod. 2.14 , 15. Nor can the spiritual Moses do his great works in us , because of our unbelief , Matth. 13.58 .

Wherefore O ye believing Hebrews , who are in your passage from sin to righteousnesse , from death to life , from the letter to the Spirit ; or , as Philo Judaeus interprets 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Gen. 14.13 . one who is passing out of the state of sin and corruption , into the divine nature , 2 Pet. 1.4 . ( that 's a true 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a true Hebrew indeed ) let not us think low thoughts of the spiritual Moses , let not us limit or stint our belief in the Lord Jesus ; but let us in this our journey , 1 Pet. 1.13 . Gird up the loynes of our mindes , and hope perfectly for the grace that is to be brought unto us at the revelation of J. Christ , who is the great God , Tit. 2.13 . who is able to save us 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 even to all perfection , who come unto God by him , Hebr. 7.25 .

And God said unto Moses , Exod. 3. Ver. 14. I am that I am . ] The words in the Hebrew are in the future 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I will be what I will be . And although it be true , that there is oftentimes enallage temporum , and that the present tense is sometime understood by the future , yet it is not so here . For if such an unlimited change may be , according as men shall be pleased to make it ; to what purpose are the times distinguished ? It is true , Hierom hath Sum qui sum , as ours render the words , I am that I am . But he gives no reason for that translation ; no more do ours . Wherefore if good reason can be given , why we should adhere to that expresse text of Scripture , rather then recede from it , it will be of more weight with reasonable men then all mens authority against it . Let us try .

The great name Tetragrammaton Jehovah is so composed by divine artifice , that it signifies the three parts of time , past , present , and to come ; as I have shewen largely on Gen. 9.26 . When therefore the Lord calls himself 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , [ I will be ] , he implyes that in the later part of time , he will more clearly manifest his Deity in and to the Humanity . That we may the better understand this , we may observe , that the whole tract of time from the beginning to the end of it , may be generally divided into two parts or ages ; one of type , prophesie , and promise ; the other , of truth , fulfilling , and performance of what was typified , foresaid , and promised . And this later eminently began when Christ appeared in the flesh ; and therefore we finde so often , especially in S. Matthew , ut impleretur , that it might be fulfilled , &c. This time is expressed in the Prophets often by The last dayes , those dayes , that time , &c. which the Apostles call the end of the world , the later times , &c. Yea , although S. Paul speaks of his own times and calls them the ends of the world , 1 Cor. 10.11 . yet he tells us also of later dayes which should come after his time , 1 Tim. 4.1 , 2 , 3. 2 Tim. 3.1.5 .

Now the Lord and his Prophets foretelling what shall come to passe , they refer us in the first age or part of time to the accomplishment of it in the later part of time . So we understand what our Lord saith to Moses , Exod. 6.2 . that He was not known to Abraham , Isaac , and Jacob , by his name Jehovah , that is , as it imported a fulfilling of his promises ; otherwise no doubt he was known by that name unto them . And the Prophets point at the later times for the fulfilling of their prophesies : Examples are obvious , as very often when we meet with this phrase , They shall know that I am the Lord , often in Esay , Jeremy , Ezechiel , &c. And they refer us unto the later times for a more cleer understanding of what they write , as Jer. 23.20 . And the reason is , because in the Messiah , the Lord would more clearly manifest himself and his wayes and works . So Hos. 3.5 . Afterward shall the children of Israel return and seek the Lord their God , and David their King , and shall fear the Lord and his Goodnesse , in the later dayes .

Whereas therefore the Lord now begun his work with Moses , he made himself known unto him by his name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [ I will be : ] For all that time , he was a God that hid himself under types and shadowes , Esay 45.15 . Until his only begotten Son declared him , John 1.18 . And then he who had called himself 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [ I will be ] in the beginning of his work , he calls himself 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ego sum , I am , as often elsewhere , so especially John 8.59 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Before Abraham was , I am . Thus in this his first bringing up of Israel out of Egypt , he styles himself 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [ I will be ] but the time would come when he should bring his people again from the depths of the Sea , Psal. 68.22 . Esay 51.10 , 11. Zach. 10.10 . This is wrought by the Lord who cals himself 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [ I am , ] who perfects that first rude draught of his first historical work , in Spirit and Truth .

The Lord hath not communicated himself all at once , but at first made himself and his Name known by Moses and the Prophets 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in many parts and many manners , in prophesies and promises , in figures , and types ; but in the last dayes he speaks unto us by his Son , who fulfils all the types , Col. 2.16 , 17. prophesies concerning himself , Luke 24.44 . and promises ; for all the promises of God are in him yea , and in him Amen , 2 Cor. 1.20 . and by him comes grace to fulfil the Commandements , Rom. 8.4 . and truth to fulfil types and promises . He fulfils the great promise of the Father , even the promised Spirit . He fulfils the oath of the Lord , that all the earth should be filled with the glory of the Lord , Numb. 14.21 . when all behold as in a glasse , the glory of the Lord , with his open face , and are translated into the same image from glory unto glory , even by the Spirit of the Lord , 2 Cor. 3.17 , 18.

So great fulnesse flowes into these last times , fulness of Righteousnesse , when it rowls down like a mighty stream , Amos 5.24 . And fulnesse of peace like a river , Esay 66.12 . and Joy , fulnesse of joy , joy unspeakable and full of glory , Psal. 16.11 . 1 Pet. 1.8 . The kingdom of God in righteousness , peace , and joy in the holy Ghost , Rom. 14.17 . This is Gods plenty , this is the fulness of God , which flowes into these last times . All this fulness dwels in Christ , Col. 2.9 . when 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 becomes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , when what God promises to be , He fulfils in Being .

O what manner of men ought we to be who look for such things ? who hope that these things shall be fulfilled in our selves ! O let us not deceive our selves by flattering imagination and self-love in a matter of the greatest moment ; wherein , as in a stratagem of war , we can erre but once , and then , when it will be too late to correct that most dangerous and last errour . But , since we look for such things , let us be diligent , that we may be found of him in peace , without spot and blameless , 2 Pet. 2.14 . So 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [ I will be ] will be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I am unto us , yea , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , who is and who was , and who is to come , Revel. 1.4 . and we also shall be filled with all the fulnesse of God . Ephes. 3.19 .

They will not hearken unto my voice . For they will say , Exod. 4. Ver. 1. The Lord hath not appeared unto thee . ] It s but harsh English , but the sense is good verbatim , They will not hear in my voice . I deny not but 't is the Syntax and costruction of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 so here with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . I know also , that there are certain idioms and properties in all tongues , as in the Hebrew : Yet when there is special Emphasis in Hebreisms , and special hints are given of the divine wisdom speaking in them , I cannot omit them . Such I conceive to be in these words before us . For there is an inward word conveyed by the outward , which the heart hearkens unto . O 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The minde-hears , and the minde sees . According to which , we understand our Lords reasoning , Psal. 95.7 . To day if ye will hear his voice [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in his voice , ] harden not your hearts . And the reason which Moses alledgeth here , makes to this purpose ; For they will say , The Lord hath not appeared unto thee ; and consequently not spoken by thee . By this argument S. Paul proves his Apostleship and mission , 1 Cor. 9.1 . Am I not an Apostle ? Am I not free ? How proves he that ? Have I not seen Jesus Christ our Lord ? Whence we may understand our Lords speech ; He that heareth you , he heareth me . Because the inward Word of God is conveyed in the outward voice . Aliud est verbum , aliud est vox , saith holy Anselen . A word and a voice differ formally one from other . Primùm vox sonat , ut verbum possit audiri , saith S. Gregory . The voice first sounds that the word may be heard . There is an inward word called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and an outward 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as made up into flesh . Between these two is his voice , to whom the Lord hath appeared ; and it is verbi vehiculum , the Vehicle , the Chariot of the Word , which conveighs it unto the heart of the hearer . As John Baptist calls himself the voice of the cryer , for the same reason .

The Evangelist first describes the inward word , John 1.1 . In the beginning was the Word , and the Word was with God , and that Word was God . Then before the essential Word was to be uttered , he describes the voice . A man sent from God , whose name was John ; the same came for a witness to bear witness of the light , that all men through him might believe . Then he describes the Word made flesh and dwelling in us , which cries in John , and John is the voice of the Crier ; who hath cried in all men who have spoken any divine truth , from heaven , even from the beginning , saith V. Bede , as yet it doth ; sometime informing and instructing , sometime checking and reproving , sometime complaining , sometime comforting ; whither are to be referred all the acts of conscience , which are Gods cryings in the soul . And thus Christ cried ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) unto the Spirits in prison . 1 Pet. 3.18 , 19. Thus Wisdom or Christ cries , Prov. 1.20 . 1. and 8.1 , 2 , 3 , 4.

This inward essential Word must first be in , and appear in those who are the vehicles of it unto men , before they can be the voyces of God and Christ crying unto them . For so the Son must first be in S. Paul , before he could preach him among the heathen , Gal. 1.16 . This was that whereof Moses here doubted ; They will not , saith he , hear ( or hearken after the inward word ) in my voice ; for they will say , The Lord hath not appeared unto thee ; and so not spoken in thee and by thee . Thus the Corinthians sought a proof of Christ speaking in S. Paul , 2 Cor. 13.3 . And therefore the Lord furnisheth Moses with miracles to perswade the people , that he had spoken by Moses .

To thee be it spoken , who ever thou art who callest thy self A Minister of the Word . Look into thy self , whether the Lord and his living word hath appeared in thee , and spoken in thee , or no ; and whether by thy voice , that word be conveyed unto men ; so that they , who hear thee , may be truly said to hear Christ speaking in thee , and by thee , 1 Cor. 9.1 . If that word be in thee , thou oughtest to speak , Acts 13.15 . If yet thou doubt , whether they will believe thee , ( because all are not workers of miracles , 1 Cor. 12.29 . Yea , John Baptist was a Prophet , and more then a Prophet , Matth. 11.9 . yet did no miracle , John 10.41 . ) live thou the life of that word , unto which thy voice gives testimony , and that life shall be the light of men , 1 John 1.4 . And because that life of God is strange and rare in the world , it will perswade more then the word , 1 Pet. 3.1 , 2. more then many miracles . Barnabas exhorted , that with purpose of heart the Antiochians should cleave unto the Lord ; for he was a good man , and full of the holy Ghost and of faith : and much people was added unto the Lord , Acts 11.23 , 24.

O my Lord , Exod. 4. Ver. 13. send I pray thee , by the hand of him whom thou wilt send . ] I know , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sometimes may imply intreating , as Gen. 43.20 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , we beseech thee , my Lord : and the like , Judg. 6.15 . and so it might be understood here . But then two expressions of intreaty should be in these words , one in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the other in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; unlesse 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 be rendred [ now ] as Vatablus turns it , Mitte nunc , send now . But I conceive , with Arias Montanus , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 may be here rendred pro me , for me , or in my stead ; and that to good purpose . For , whereas Moses by all means deprecates and declines the Embassie and sending unto Pharaoh , he here desires the Lord to send one whom he would afterward send , for him , or in his stead . Whereby he implyes Christ himself who was to be sent . And so Hierom turns 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 qui mittendus est , who was to be sent . Gen. 49.10 . For so no doubt that word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 was read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Hieroms dayes . And our Lord for this reason makes so frequent mention , that he was sent as in other places , so especially in S. Johns Gospel from the fourth Chapter to the twentieth . And for what other reason , can we conceive , that S. John saith , the Pool of Siloam is by interpretation Sent ; but that hereby he would have us to understand , that Jesus Christ was sent into the world , to enlighten every man that cometh into the world ? John 1.9 . And therefore being about to cure the blinde man , John 9.4 . I must work , saith he , the works of him that sent me while it is day : the night cometh when no man can work . As long as I am in the world , I am the light of the world ; when he had thus spoken , he anointed the blinde mans eyes , and sent him to wash in the Pool of Siloam , Sent , that through the power of Shiloh , he might be enlightned , and receive his sight .

Whereas therefore Moses foreknew by divine revelation , that the Lord would send his Son the great Redeemer and Saviour of the world , to bring his people out of Egypt ; and that he was to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 qui mittendus est , he who was to be sent , whom the Thargums and learned Jewes interpret 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Christ ; yet hitherto he knew not , whether he himself should go before that Shiloh , as a figurative and typical Redeemer ; because in his first entrance upon that work , he found great opposition made against him , Exod. 2.14 , 15. he therefore desires the Lord to excuse him , and to send the great Redeemer , by whom he would send , for him , or in his stead .

He also out of profound humility , judged himself unworthy of so transcendently honourable an imployment , as to be sent on an Embassy , from the Blessed and onely Potentate , the King of Kings and Lord of Lords , 1 Tim. 6.15 . unto Pharaoh King of Egypt ; as wise men dare not hope or promise so much of themselves , as indeed they are able to do ; whereas on the contrary , rash , ignorant and arrogant men intrude and thrust themselves blindfold into the greatest Enterprizes . And therefore after all his reasons alleaged , and all his objections satisfied , he beseeches the Lord to send in his stead and for him , whom he would send .

Consider this , thou who art rich in opinion of thy self , because learned with other mens learning , who presumest thy self to be an Embassador of Jesus Christ ; because he saith to his Apostles , As the Father hath sent me , so send I you , Joh. 20.21 . And because the Apostle saith of himself and his fellow Apostles , We are Embassadours for Christ , 2 Cor. 5.20 . hath the Lord therefore sent thee ? Art thou therefore his Embassadour ? Moses a most godly and learned man in all divine and humane learning , Acts 7.22 . was afraid to undertake so weighty a burden , ( as also Jeremy and many others have been , ) and would most willingly have withdrawn his shoulder : And darest thou out of thy pride of knowledge , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , boldly take the burden ? How justly may the Lord complain , as in former ages , I have not sent these prophets , yet they run , I have not spoken to them , yet they prophesie ? Jer. 23.1 . How true is it that very much learning , divine and humane , renders men humble and lowly ; but a very little learning makes men proud ?

O let us wait upon the Lord , until our iniquity be taken away , and our sin purged by the spirit of judgement , and the spirit of burning ; and then if the Lord shall furnish us with suitable abilities , and make an overture , and open a way , saying unto us , whom shall I send ? let every one of us be ready to say , Lord , here I am , send me , Esay 4.4 . and 6 , 7 , 8. Yet even then let us not dare to speak of any of those things , which Christ hath not wrought by us , Rom. 15.18 . but let us speak as the Oracles of God , and minister of the ability which God giveth , 1 Pet. 4.11 .

And thou shalt be to him instead of God . ] It cannot be denied , Ezod . 4. Ver. 16. but that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies God . But does it not also signifie A Judge or Prince ? Psal. 82.6 . I have said ye are Gods ; which v. 7. he calls Princes . And Moses accordingly explains one by the other . Thou shalt not revile the Gods , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , nor curse the Ruler of thy people , Exod. 22.28 . And so S. Paul understood it and applyed it to Ananias the High Priest , Acts 23.5 .

And what inconvenience will follow , if so we understand the word to be here used , that it signifies a Prince or Ruler ? Sure I am the ancient Expositors of this Scripture have so rendred 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here , as the Chal. Par. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , thou shalt be unto him for a Prince . So again Chap. 7.1 . And so the Arabick Version ; the LXX , He shall be thy mouth ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which Hierom follows , Tu autem eris ei in his quae ad Deum pertinent ; But thou shalt be unto him in things pertaining unto God . And the Apostle hath the same expression . Every high Priest taken from among men is ordained for men , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in things belonging unto God . And thus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 may be rendred here , to God , as as Internuntius , a middle or mean by whom Aaron may inquire the will of God : So the Targ. Jerusal . and Gods Truchman and Interpreter , by whom Aaron may understand , what the will of God is . And for this reason Justin Martyr , Orat. Par. ad Gentes , saith , that Moses was called Mercurius by the Egyptians , for his profound understanding and interpreting the will of God : As the people of Lystra for like reason called Paul , Mercurius , Acts 14.11 .

And truly it were to be wished , that there were a more sober use of this name , and a due limitation of it when it is given to men ; since at this day , there are who abuse this phrase and make a very course application of it , when they call him whom they repute the chief of their party , their Lord God , and the same one who is no good man . Their reason . Because the Lord said to Moses , I have made thee a God unto Aaron .

How much better were it , that every one of us who fear God ; should sincerely aim at and labour to obtain those exceeding great and precious promises of God , to become partakers of the divine nature , having escaped the corruption that is in the world through lust ? 2 Pet. 1.4 . And since , as Tully could say , it is Proprium Dei servare & benefacere , its Gods property to preserve from evil , and to do good ; herein let every one endeavour to be homo homini Deus , every man a god unto another . The Lord incline and strengthen every one of us so to be !

And Pharaoh said , Who is the Lord , Exod. 5. Ver. 2 , 3. that I should obey his voice to let Israel go , &c. And they said , The God of the Hebrews hath met with us . Let us go , &c. ] Moses and Aaron here named the Tetragrammaton 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whom Pharaoh saith , he knoweth not , that is , he owns not for his God ; and therefore he denies obedience unto him . And here he first hardens his own heart against the commandment of God ; whom , because the Lord punisheth not in his person or neer relation , as Exod. 12.29 . the Lord by his clemency is said to harden his heart : whereas indeed Phararoh , by occasion of Gods sparing him , further hardens his own heart , Exod. 8.15 . and 9.34 . until the death of his first-born awakened him . And then his hard heart began to be more pliable , Exod. 12.29 , 30 , 31. because he feared he should be the next : which is the reason of that doubtful speech , Exod. 3.19 . He will not let you go , not by a mighty hand , or marg. but by a strong hand . nolens volens .

Unto these words of Pharaoh , Who is the Lord , &c. I know not the Lord , neither will I let Israel go : Moses and Aaron make answer , according to our Translators , thus ; The God of the Hebrews hath met with us , &c. This answer doth not satisfie Pharaohs question . For though I deny not but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies to meet with one , as it is used for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Exod. 3.18 . because 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 are interchangable ; yet whether some other signification may not be more fit for this place , let the godly learned judge . Pharaoh saith , Who is Jehovah ? &c. Moses and Aaron answer thus ; The God of the Hebrews is called upon us , &c. That 's their answer word for word ; and its proper to Pharaohs question , wherein they certifie Pharaoh , who Jehovah is , and their relation unto him ; He , that is , His Name is called upon us , we are called by his name : which is a very frequent Scripture phrase , Esay 43.7 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 every one that is called by my Name , &c. Thy name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is called upon us , Jer. 14.9 . and very many the like ; which is a satisfactory answer unto Pharaohs question . And thus the Chald. Par. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The God of the Jewes is called upon us . And so the Samaritan is here translated . Thus also Arias Montanus . Deus Hebreorum invocatus est super nos .

O that we well considered , who , and whose name is called upon us , who it is who owns us for his people , and knowes who who are his ! which is one part of Gods sure foundation and seal ; so should we , who name the name of the Lord , depart from iniquity , 2 Tim. 2.19 . So we should be bold in him , as those Jews were , who gave this answer to them who asked them , We are the servants of the God of heaven and earth , &c. Ezra 5.9 . So as Moses and Aaron here , when Pharaoh asked , Who is Jehovah ; they answered , The God of the Hebrews is called upon us .

Let there more work be laid upon the men . Exod. 5. Ver. 9. ] The Hebrew words sound thus , Let the work be heavy upon the men : which might have satisfied our Translators , and been put into the Text , and not cast into the margent . For there is a time of voluntary service of sin , when men bear the work and service of sin lightly ; of which state they speak , Numb. 11.18 . It was well with us in Egypt : until the Lord came to visit and redeem them , Exodus 4.31 . And then the spiritual Pharaoh and his Task-masters , the ruling lusts , lay load upon them , make their work heavie , and them sensible of it ; Opera carnes , terrina opera , opera seculi , actûs terrae , & luteae explere ministeria ; works of the flesh , earthly works , works of the world , the durty drudgery of sin , saith Origen ; such as the Apostle calls the service of uncleannesse , Rom. 6.19 . and make them servants of the pot , of filthy lucre , Tit. 1.7 . of divers lusts and pleasures , Tit. 3.3 . Of this state speaks the Apostle , Rom. 7.15 . &c. Now the service of sin becomes involuntary , and now the servant cries out for deliverance , Verse 24. Who shall deliver me ? The answer is , Gratia Dei per Jesum Christum . V. Lat. the grace of God by Jesus Christ . Cum duplicantur lateres , venit Moses . When the tale of Bricks was doubled , then Moses came ; and then the people were most fit to receive him . And when men groan under the Egyptian burdens , which are their sins , then is the spiritual Moses , the Prophet like to Moses most welcome ; and such he invites and welcomes unto himself , who are weary and heavy laden , and he gives them rest , Matth. 11.28 .

And I will sever in that day , Exod. 8. Ver. 22. the land of Goshen , in which my people dwell , that no swarms of flies shall be there , &c. ] What the Translators here turn , I will sever , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies more then a meer severing or separating . It addes somewhat which may excite wonderment , as indeed such a separation ought to do , if duly considered . For what , through want of due regard , is neglected , the same advisedly considered of , may provoke admiration . And a very powerful means this separation was to perswade the heart of Pharaoh into an acknowledgement and admiration of Gods great power , if he had not hardened it , but rightly thought on the exact division that God made between the good and the evil , the oppressed , and their oppressours , the Israelites and the Egyptians . Yea , not onely between their persons , but also between their cattle , as Exod. 9.4 . where the Lord makes the like wonderful separation .

The end which the Lord herein aims at , is , that Pharaoh , yea , and all ungodly men in the world might be induced to take notice of the divine power and God-head , Romans 1.20 . and so be brought to believe in God the Father .

This was the very end which the Lord here intended , as appears by the following words . I will marvellously separate the land of Goshen , &c. to the end that thou mayest know that I Jehovah am Lord , or Governour ( so the Greek , Chald. Pharaph . and Arabic Version ) in the midst of the Earth .

By like wonderful separation in distributing rewards and punishments in the world , the Lord begins the first dispensation , and advanceth belief in God the Father .

Such a marvellous separation the Lord made when he divided Noah and his family from the world of the ungodly ; Lot and his houshold , from the Sodomites ; and the obedient , who , at Gods command yielded themselves captives to the King of Babylon , from those who disobeyed and remained in Jerusalem . Which the Prophet compares to good and evil Figs. And of the good , he saith , I will give them an heart to know me , that I am the Lord , &c. And of the evil , I will deliver them to be removed into all the Kingdoms of the earth for their hurt , Jer. 24. per tot . by these exact separations of the good from the evil , whereby God preserves the good , and signally punisheth the evil , he makes himself known : the Lord separated between his Church and the rebellious Jewes , when Jerusalem was to be destroyed , warning his people to remove to Pella , Euseb. lib. 3. cap. 5. which was a marvellous separation intimated in Pella , somewhat like to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the word here used . The Psalmist takes notice of this providence , Psal. 9.15 . The heathen are sunk down in the pit that they made , in the Net which they hid , is their own foot taken . Whence he infers , v. 16. The Lord is known by the judgement which he executeth ; the wicked are snared by the works of their own hands : Which David accounts worthy of deep meditation ; and therefore addes , Higgaion , A Meditation , or object worth our thinking and speaking of it ; as that word signifies . Which because it cannot be done without depressing our earthly and carnal thoughts , and raising up our spiritual and heavenly , the Psalmist addes thereunto , Selah : which therefore is far from being a meer Musical Note , or dictio sine sensu , a word without a meaning , as yet some have thought , I say not how unworthily of any part of Gods Word . The like effect of this providence , he notes , Psal. 58.10 , 11. The righteous shall rejoyce when he seeth the vengeance , &c. So that the earthly man Adam ( hereby convinced ) shall say , Verily , there is a reward for the righteous : Verily there is a God that judgeth in the earth .

This is Gods constant providence in the world , though in some examples more eminent than others ; whereby he leaves not himself without witness unto any person or nation . So that when Pharaoh frustrated the end of Gods goodness towards himself , as all Atheists and Epicureans do , he and they sin against much light . For God the Creator , who made us this soul , he knows his own work , and how men are apt to reason from their observation of humane counsels , actions , and their events : so that when they see ( as they may see , if they will be patient and duly consider ) a marvellous separation of the good from the evil , a requital of the good with good , and the evil with evil ; they may hence collect , that there is a Wisdom , Justice , Power , and Goodness , acting and ruling in the world , ordering and disposing humane actions unto their respective ends , even the Lord the Ruler in the midst of the Earth .

This marvellous separation of the good from the evil , the good God therefore makes , that men may acknowledge and own his eternal power and God-head ; Rom. 1.20 . Heb. 11.6 . believe that he is , and that he is a rewarder of them who diligently seek him . Otherwise if they hold this truth in unrighteousness , and become vain in their imaginations , so that their foolish heart is darkned , they render themselves as Pharaoh did , without excuse .

O let the true Israel of God timely and seriously consider this ; They are in Goshen , a people near unto God , Psal. 148.14 . that 's Goshen ( appropinquatio , approximatio ) the Lord hath marvellously separated between you and the Egyptians . Yea , saith Moses , if the Lord be with us , we shall be wonderfully separated from all the people that are upon the face of the earth , Exod. 33.16 . An honourable , a glorious separation ! as the LXX here 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I will glorifie , even to wonderment , the land of Goshen . All the Land of Egypt is pestered with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Exod. 8.24 . a mixture of sundry sorts , whether of Flies , and so its 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a troublesome evil ; or of wilde beasts , Lions , Bears , Wolves , &c. and so its 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a destructive evil ( though the former be more probable , according to Hierom and the LXX . )

The good God hath made promise marvellously to separate us from all these , the evil beasts , the roaring Lion , 1 Pet. 5.8 . and all his lusts , unreasonable and bruitish affections : from the swarms of Flies : Beelzebub dominus muscae , the Lord of the Flie , as he is interpreted , the god of Ekron , 2 Kings 1 , 2. whence the Poets had their Acheron , he stirs up swarms of worldly thoughts and cares . From these troublesome and destructive mixtures , he hath graciously promised marvellously to separate his Israel . Yet hath he not exempted his Israel from separating themselves from these swarms and mixtures ; yea , he requires of us sobriety and vigilancy , and stedfastness in the faith , that we may resist them , 1 Pet. 5.8 , 9. For he that is born of God , keepeth himself : and the evil one toucheth him not , 1 John 5.18 . He keepeth himself in Goshen , even drawing near to God , and the evil one cannot draw near to him , as it is in the Syriack .

It s said by some , that all the sins committed in the Wilderness , were suggested by the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the great mixture ( it is not said of whom or what ) that went up with them out of Egypt , Exod. 12.38 . And 't is very true ; for hence indeed proceeds the sin of Israel ; when we mix our selves with beastly lusts ; when we entertain into our hearts swarms of earthly thoughts and worldly cares .

O thou Israel of God! if God so marvellously separate us from these , let us also marvellously separate our selves from them . Let us draw near unto God , and he will draw near unto us , James 4.8 . Hear what he saith unto us , Come out from among them , and be ye separate , saith the Lord , and touch no unclean thing ; and I will receive you , and will be a father unto you , and ye shall be my sons and daughters , saith the Lord Almighty .

And I will put a division between my people and thy people . Exod. 8. Ver. 23. ] It is confessed in the margent , by the Translators , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the word which they render division , signifies in the Hebrew , Redemption . And why then was Redemption cast into the Margent , and Division put into the Text ? Surely beside that the genuine & proper signification of the word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( which is either 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , redemption , Psal. 111.9 . or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a ransome and price of redemption , Exod. 21.30 . ) is here neglected ; the minde of the holy Spirit also is hereby obscured ; which , under the outward Redemption , aims at , and figures an inward Redemption by the Lord Jesus Christ , the spiritual Redeemer . Whereof the Prophet David speaks , Psal. 111.9 . He sent redemption unto his people : which S. Augustine and Euthymius understand of Christ . As God sent them redemption by Moses , so a more excellent redemption by Christ , Psal. 130.7 . in which place we have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And the Lord Jesus gave his life 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a ransom for many , Matth. 20.28 . Nor do I doubt but the reason why we finde in the history of the Israelites coming out of Egypt , so frequent mention of the Lords out-stretched Arm , ( as Exodus 6.6 . Deut. 4.34 . and 5.15 . and 7.19 . beside many other places ) is , that thereby the holy Spirit might intimate unto us , the Redemption wrought by Jesus the Arm of the Lord , as he is often expresly called ( Esay 40.10 . and 51.5 . and 53.1 . compared with John 12.38 . ) who should bring his people again out of Egypt , Psal. 68.22 . And therefore with good reason , the translations of the Reformed Churches , or the most of them , render the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here Redemption ; as the French Bible , the Spanish , the Tigurin , Martin Luthers , Piscators , and two Low Dutch translations , Vatablus , and Munster , and , of our old English Translators , Coverdale and two others . And I doubt not but all who love Redemption rather then Division , will be of the same minde .

O thou Israel of God! The Lord hath sent and put his Redemption between his people and the spiritual Pharaohs people . The Lord the Redeemer comes to Zion , to them who turn from transgression in Jacob , Esay 59.20 . that he may redeem our souls from deceit and violence , ( that we may not use deceit or violence towards others . not others toward us . ) Yea , he gave himself for us ( a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a ransom ) that he might redeem us from all iniquity , and purifie unto himself a peculiar people zealous of good works , Titus 2.14 . O when will it once be !

Intreat the Lord ( for it is enough ) that there be no more mighty thunderings and hail : Exod. 9. Ver. 28. and I will let you go , &c. ] The words , Pray to the Lord , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which the Translators turn , For it is enough ; ) sound onely , & multùm , and much : which if we refer unto the act of prayer , as Arias Montanus doth , it may import Pharaohs request for the intention of their prayer , Pray ye to the Lord , and that not perfunctorily and negligently , but much , earnestly , and zealously ; as the King of Nineveh ( thought to be Sardanapalus , as notorious for lasciviousness , as Pharaoh was for cruelty ) in his fear of destruction , he commanded the people to cry mightily unto God , Jonah 3.8 . Qui frigidè rogat , docet negare , he who prayes coldly , brings with him a denial of his prayer . And thus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 may signifie 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , much , and intensely .

As for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 enough , joyn'd to the mighty thundrings and bail , as the Translators render it , there is no doubt but Pharaoh would think he had soon enough of them ; but here he seems to fear , they were so great , that they could not be removed without prayer and that much , earnest and zealous prayer . But let us hear , what answer Moses returns to this request of Pharaoh .

And Moses said unto him ; Exod. 9. Ver. 30. as soon as I am gone out of the City , I will spread abroad my hands unto the Lord , &c. But as for thee and thy servants , I know that ye will not yet fear the Lord God . ] The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is here turn'd , not yet , includes a negative ; and so it makes that sense which the Translators have given . But it signifies also priùs , antequam , priusquam , before , or before that , as Exod. 1.19 . According to this signification of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the words will yield this sense , As for thee and thy servants , I know , that ye are afraid of the face or presence of the Lord God ; [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is à propter , à conspectu : or , because 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 may signifie the angry face or countenance of the Lord , ] I know ye are all afraid of the wrathful face of the Lord God ; before , that is , before I pray ; which was the thing desired , and here supposed in the speech of Moses to Pharaoh , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from the face or presence , is quite left out by our Translators . It includes fear , as Psal. 3. in the title , David fled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for fear of Absalom , as the woman fled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from the face of the Serpent . Its evient that the words will bear this sense . Which the Arabick Version inclines to in part , referring these words to those which follow , verse 31. as also Vatablus .

Now it rests to be inquired into , whether is the more probable meaning of the words , and whether suits best with the context . That of the Translators is this ; I know , that ye will not yet fear the Lord God . The other , I know that ye are afraid of the face of the Lord God before I pray .

Moses is desired to pray to the Lord , and that earnestly , that the thunders and hail may cease . Whether disposition of these two , is the more likely to encourage Moses and Aaron to pray unto the Lord for Pharaoh and his servants ; and more probable to incline the Lord to hear their prayer . According to the former , Moses knew , that they would not yet fear the Lord . What incouragement could this be to Moses to pray for them ? They did not yet , nor would they yet fear the Lord : therefore pray and pray earnestly . How does that follow ? Simon Magus in the gall of bitterness and bond of iniquity , intreated Peter to pray for him , Acts 8.24 . but we read no answer that Peter made to that motion . What incouragement had he to pray ? Nor is it likely , that the Lord should be inclined to hear Moses's prayer for Pharaoh and his servants : For upon like consideration the Lord forbids Jeremy to pray for his people , Jer. 11.14 . and 14.11 .

The other disposition is this . I know that ye are afraid of the face or presence of the Lord before , that is , before I pray . This disposition might be a good motive unto Moses to pray for Pharaoh , as for his own sinful people now under a slavish fear , Exodus 33.4 , 5 , 6. And the like fear might incline the Lord in like case to spare Pharaoh as he did Ahab , 1 Kings 21.27 , 28 , 29. and Rehoboam and his people , 2 Chron. 12.1 . — 7.

It is clear , that Pharaoh and his servants were , for the present , in a more hopeful condition to be praid for , according to this later translation , then they are according to the former . Howbeit Moses speaks doubtfully of Pharaoh and his servants , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they were in a mutable state under slavish fear . Ye are afraid of the face or presence of the Lord before I pray for you ; whereby is implyed a contrary disposition feared to be in them , which would be discovered after he had prayed for them . While the judgement was upon them , they feared ; but when that should cease , they also would cease to fear , and would return to their own inclination .

Moses full well knew the false and corrupt nature of men . So true is that Distich , and the English of it ; Daemon languebat , Monachus tunc esse volebat : Daemon convaluit , Daemon ut ante fuit .

The Devil was sick , then he a Monk would be :

The Devil was well again : the Devil a Monk was he .

Our corrupt nature is so base and servile , it s far better when it s kept under , then when it is at liberty . Thus it was under the Law , Jer. 22.21 . And thus it is and hath been in the time of the Gospel : For the Church of Christ was more pure , holy , just , loving , patient , long-suffering , &c. in the time of the Apostles , and afterward until Constantines dayes , then ever it hath been since in any age . Our own experience may prove this , within these few years ; that the lives of men professing religion , were more sober , just , godly , and every way more truly Christian , when there was a power over them to check them , then ever they have been since , while men may do what they list .

How many examples might be given for proof of this , in these our dayes , of Cheaters , of Gamesters , of Whoremongers , of Drunkards , &c. who while the Lords hand is upon them , by sicknesse , or otherwise , while 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the voyces of God , his threatnings are thundred out against them by the Sons of Thunder , O how humble they are ! how prodigal of large promises of amendment ! how full of confession of sin ! just like Pharaoh here , how firmly ( a man would think ) do they binde themselves with vowes and promises ! How humbly do they desire Moses and Aaron to pray , and that much for them ? Yet when the Philistines are upon them , ( Potione cadentes , as Hierom renders Philistine ) when their Pot-companions resort unto them , they break all vowes , all covenants with God and men , as Samson brake his cords .

But Moses and Aaron well know , that these Egyptians , ( or , as we call them in our English , these Gypsies , are afraid of the face of the Lord before they pray for them ; and that upon their recovery , they will return to their own byass .

The Israel of God hath better learn'd Christ , and well knows , that it is more noble to be brought off by the whisper of Gods voice perswading us , then by his terrible thunders threatning us ; rather by the goodness of God leading us , then by his severe judgements driving us to repentance . But the good God sanctifie every dispensation unto us which may win us unto himself , whether it be His Rod , or his Spirit of Meekness !

SERMON VII . The right Dressing of , and due Addresse unto the Paskal-Lamb , preached in Commemoration of Mr. SHIELD , one of the Worshipful Company of the COOKS , at S. Mary Alder-mary , London . Febr. 2. 1655. being Candlemass-day . And for a preparation to the Communion . Exod. 12.9 .

Eat not of it raw , nor sodden at all with water , but roast with fire , his head with his legs , and with the appurtenance thereof .

THis was wont to be a Festival-day . And accordingly I have prepared for you . The Jewes had their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their preparation for the eating of the Passeover ; which was the killing of the Lamb , and fleaying of it ; the Butchers-work . Then followed the dressing of it , the head and legs , and appurtenance ; which must not be half-roasted , or raw-roasted , nor boyled at all ; but down-roasted ; that 's the Cooks work . And being thus prepared it must be eaten by all ; and much good may it do us !

Not with much curiosity , variety , and excess , as ye are wont to provide for your City feasting ; but with all simplicity and plainness , one dish ; Gen. 18.7 , 8. according as our father Abraham entertained the Angels with a piece of Veal and a dish of Butter : and I have so provided , yea , it is provided to my hand , one dish now in season , Lamb ; and this Lamb of the Passover in season all the year , all the acceptable year of the Lord .

From Verse 1. to Verse 28 , SERM. VII we have Gods direction touching the Passover . Feast of unleavened bread .

This direction is given by God to Moses , and by Moses to the people .

The direction is of two kindes of acts ; where of some preparatory of the Lamb ; setting it a part : Essential : Killing it .

Essential Sprinkling of the blood , ver. 7. Eating the flesh , verse 8.

which is illustrated by

Adjuncts Consentany . Dissentany , Verse 9.

Which is my Text : which dissentany is illustrated by a diversity , Not raw , nor sodden at all with water .

The words are the rule of the Modiparator , or Moderator convivii , the rule of the Master of the Feast , where in ye have first his Bill of fare , What we must eat . Secondly , How drest ; and that 1. Negatively , how not , Eat not of it raw , nor sodden at all in water . 2. Positively , how we must eat it , eat it rost with fire , &c.

1. We must eat the head of the Pascal-Lamb with his legs , and with his purtenance . 2. We must not eat of it raw . 3. Nor sodden at all in water . 4. We must eat it rost with fire .

Axiom 1. We must eat 1. the head , 2. the legs , and 3. his appurtnance .

These parts we may consider 1. a part. 2. joyntly .

First , a part ; 1. the head , the most eminent part of the body . All the nerves and sinewes have their original in the head ; whereby the head ministers unto the members all their power and strength of moving and acting . It is seated in that eminent posture , that it becomes him who in all things ought to be the chief , to be called the head ; though otherwise he be one with his mystical Body : For as the body is one , and hath many members , and all the members of that one body being many , are one body , Col. 1.18 . 1 Cor. 5.7 . and 12.12 . so also is Christ . And so though he be the head , yet is he also the Paskal Lamb it self .

The flesh of Christ , the Lamb is the Word , John 1.14 . through whose help we keep the spiritual Passeover , the passage from sin to righteousness , whereby the destroying Angel passeth over us , Deut. 8.3 . the living Word . Man liveth not by bread only , but by every word which cometh out of the mouth of God , Matth. 4.4 . Thy words were found , and I did eat them , Jer. 3.15.16 . that is , partake of them , and had communion with them . Christ is the head of his body , the Church ; and not only so , but the head of every man is Christ , 1 Cor. 11.3 . & 2.16 . in the head is placed the judgement , We have the minde of Christ . This gives light and direction unto the whole man : for it is the Lords candle , that Job said , shined upon his head .

Obs. 1. Own our Head and Prince . This was figured by Ahashuerus , which is an head and Prince of his Church ; as Ahashuerus was the Head , Prince , Lord , and Husband of Esther , the hidden and invisible Church ; as those names signifie .

Obs. 2. What is principally to be partaken of in Christ ; his Head , his ruling part ; we are to receive him as our Prince , our Ruler , and Governour . This is that which is aimed at first in these words . Many can be content to partake of him as a Prophet , as a Priest , as a Sacrifice ; but few as an Head , few as a Prince , Head and Governour . As ye have received Christ Jesus the Lord , so walk in him , Col. 2.6 .

Obs. 3. What part of the word is principally intended by the Head ? what else but the ruling part ? the Head-sum of the Law , and Faith , even love out of a pure heart , 1 Tim. 1.5 .

Reproof . 1. Those who aim at a Church like the Cyclops a Common-wealth without an Head , without order of the members superiour and inferiour .

Reproof . 2. Who reject Christ , and will none of him as their Head ; We will not have this man to reign over us , Luke 19.14 .

2. His Legs , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : They have their name in the Hebrew from bowing or being bowed . They have analogie and proportion to the arms and legs of a man , which are the instruments of motions and actions . And therefore commonly by the feet and legs , we mystically understand the passions and affections , which move and carry out the soul and the whole man ; and put him upon actions , which are signified by the hands and arms .

The eating therefore of the legs of the Paschal Lamb , is having communion with Christ in motions and actions , to walk as he walked , 1 John 2.6 . So S. Paul walked ; and he tels the Corinthians of his wayes that were in Christ , 1 Cor. 4.17 . Communion in power and strength , signified by the Arm , which is Christ , Esay 40.10 . and 53.1 .

By the Feet of the Lamb , we may understand the lesse Commandements , as by the Head the greater , Hos. 8.12 . These are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which may signifie the great things of the Law , in regard of the lesse , Matth. 23.23 . For the Commandements of God are not all of one cise . Whence it follows , That

Obs. 1. There are degrees of the word and Commandements of God , some greater , some lesse .

2. Both greater and less must be kept . Head and feet of the Lamb must be eaten .

Axiom 3. His appurtenance . The word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his inwards . The word properly signifies all the intrails , more specially the Heart . And by the Heart , the will , love , and mercy , is to be understood . The eating then of the inwards of the Pascal Lamb , is the partaking of the will of Christ , that it may be our meat to do his will , John 4.34 . S. Paul had Christs love and mercy in him ; I long after you , saith he , in the bowels of Jesus Christ , Phil. 1.8 .

Obs. 1. All the Commandements , prohibitions , promises and threatnings , are to be received , fed upon by faith , and inwardly digested into life . Observe all things whatsoever I command you , Matth. 28.20 . Believe all things which the Prophets have written , Luke 24.25 . To receive the most intimate requiring of the Law inwardly , and to love the Lord our God with all our heart , and with the spirit of our minde .

Obs. 2. The participation of Christ , is not outward onely , but also inward . His words are spirit and life , John 6.63 . His law is spiritual , Rom. 7.14 . The law of the spirit of life , which is in Christ Jesus our Lord . His whole worship is spiritual , John 4.23 , 24.

Hitherto we have considered these members a part . Come we now to the handling of them joyntly . And here let us inquire ; Why must these three be eaten ? The whole Lamb must be eaten : And why is there more special mention made of these three parts ?

1. They are the three parts which specially suffered in the true Pascal Lamb. His Head crowned with Thorns . His Hands and Feet pierced with Nails , and his Side with a Spear . 2. We have been wounded in all these , in our Head , our intellectuals , in our inwards , our morals , in our actions and affections . From the sole of the foot even to the head , Esay 1.6 . 3. We have wounded him in all these ; we have crowned his head with our thorny cares . In his hand is the hiding of his power , Hab. 3.4 . But what are these wounds in thy hands ? These with which I was wounded in the house of my friends , Zach. 13.6 . even in those who enfeeble Christs power under pretence of infirmity , and weakness of the Saints .

Obs. 1. All our motions and actions ( which are signified by the outward members , ) these are directed by the Head , by the minde of Christ , 1 Cor. 2.16 . All our inward willing and nilling , all our love , hope , desire , fear , joy , grief , all the actions proceeding from these , these are guided by the minde , and understanding , by the Head Christ . And therefore the words in the text , if truly translated , are very observable . Ye shall eat the head with the legs , and the purtenance thereof . The word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Head , above the legs , and above the purtenance thereof . The head must rule the legs and feet , all the motions and actions . The head must be above the inwards , it must guide the passions , and motions , and affections of the heart . Though these parts be specially enjoyned , the whole Lamb must be eaten .

Obs. 2. The holy Spirit of God implies and requires our whole conformity to Jesus Christ , under the names 1. of eating and drinking ; unless ye eat the flesh of the Son of man , and drink his blood , ye have no life in you , John 6.53 . His flesh is his Word ; the Word made flesh , John 1.14 . His Spirit is drink ; He hath made us to drink into one Spirit . 1 Cor. 12.13 . Hence is our spiritual life , Christ our life , Col. 3.4 . To me to live is Christ , Phil. 1.21 . 2. The Spirit requires our conformity unto him in clothing ; put ye on the Lord Jesus Christ . Yea , we must be armed with him ; what the Apostle calls the armour of light , Rom. 13.12 , 13 , 14. he explains and calls the Lord Jesus Christ .

Reproof . 1. Who will eat the Head , who will be contemplative Christians ; but not the legs and feet ; they are not practical , not affectionate . Such an one was Judas ; he knew Christ and preached him ; but his bowels gushed out , he had no mercy .

Reproof . 2. Those who are practical , and perform some outward work materially good , without the inwards . As the Pharisees would perform some outward duties , without the inward and spiritual commandment . Our Lord saith , Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees , ye shall in no case enter into the kingdom of heaven . Matth. 5.20 . Nor is that Authors tenent other then Pharisaical , who writing a work of Wisdom , adviseth men to supply the necessities of the poor and miserable ; but not to be moved or troubled at their miseries . His reason : Because , saith he , it damps a noble spirit . I know not wherein he placeth the nobility of spirit , unless , with Aristotle , he account 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , pride and haughtiness of mind , a noble spirit . He considered not , that a Christian spirit is a merciful spirit . For surely our sympathy and commiseration is the best part of our alms ; which is a contract of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , mercy . S. John will determine this controversie : Whoso hath this worlds good , saith he , and seeth his brother have need , and shutteth up ( he saith not his purse , but ) his bowels of compassion from him , how dwelleth the love of God in him ? 1 John 3.17 .

Reproof . 3. Who eat the inwards , not Christs , but their own ; as the envious man does 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he eats his own heart .

Reproof . 4. Who eat not the Head , partake not of the Lambs dominion , but will make Rezin their King , their own wilfulness , Esay 7. and set up over them Tabeel , a god , such as seems good to themselves , as the Chal. Par. turns Tabeel .

I beseech ye take it not amiss , that I set before ye the fragments that were left the last night . It is the judgement of one of the most pious and learned Fathers , that by the fragments that were taken up , Matth. 14.20 . are to be understood the more abstruse and difficult parts of the word which the people left . And so the Apostle distinguishes between 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Cor. 3.1 , 2. I fed you with milk , and not with meat ; for ye were not able to bear it .

Hitherto we have had the Bill of fare , the parts of the Pascal Lamb principally to be eaten .

Come we now to the manner of eating the Pascal Lamb. And first negatively , and that 's two wayes : 1. Not raw . 2. Not sodden at all in water . First , We must not eat it raw . The word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which we turn raw , of doubtful signification in the Hebrew , which descends from the Arabic 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with changing of a letter usually changeable 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Crudum , cruentum , quod sanguine coctum ; Scal. It 's meant not simply raw , but half roasted ; a fault , I fear , too often committed ; that as the Cooks buy their meat raised or blown up , ( an old sin of the Butchers , which Aristotle mentions in his Elenchs ) so the Cooks half roast their meat that it may seem fair to the eye , and be sold off the dearer .

Rat. Why not raw or half roasted ? The Law forbids eating with the blood , and gives reason , because in the blood of the beast , is the life of the beast . Now if we enquire into a further reason of that Law . The Lord thereby would prevent cruelty , lest eating with the blood might incline men to love blood , and so shed blood . Nero and Domitian two of the worst Emperours of Rome , loved hunting and shedding the blood of beasts ; and afterwards were most cruel in shedding the bloud of men .

Obs. 1. Mysticè . Not raw . The Lord would not that wee should have communion with the life of the beast , neither in the concupiscible , as lasciviousness and luxury ; nor in the irascible , as savageness and fierceness , Eccles. 11.10 .

Obs. 2. The Lord would not that we should feed upon his Word in the crudity of the letter . As in these and such examples , Except a man hate his father and mother , &c. sell all thou hast , and give to the poor , &c. These , and the like Scriptures , must be understood cum grano salis , according to the intention of the Spirit of God , not literally , not rawly . For if we hate father or mother , how can we honour them ?

Doubt . But why does Moses forbid eating with the blood , when Christ the true Moses , and the true Pascal Lamb gives us his blood to drink ?

Answer . The Israelites in Moses dayes were not come to the renewing of the life ; but they were daily admonished and exhorted to amend their life ; howbeit herein they were very slow , yea , murmured and hardened their hearts against Moses . And therefore they were not suffered to eat the blood . For in the blood is the life , Deut. 12.23 . Unto which life they could not come by reason of their unbelief and disobedience , Hebr. 3.19 . and 4.11 . But the Disciples of Christ who had now passed from the flesh into the Spirit , and were come from the death into the life , Christ gave to these his flesh to cat , and his blood to drink , even for a renewing of the life .

3. Not sodden at all in water . Seething , and boyling , as also stewing , requires water or other liquor , wherein to stew , boyl , and seeth meat , and make it fit for eating , by working out the scum , and drawing out the crudities .

Mysticè . Sursum corda .

I come not to teach the Artists their own art . What then is meant by water , wherein the Lamb must not be sodden ? By water mystically is understood doctrine , Ephes. 5.26 .

Doctrine in Scripture is humane or divine . Humane doctrine , as mens traditions , are here forbidden ; their fear of me is taught by the precepts of men . Of this water the Prophet complains ; thy wine is mixt with water ; the spiritual doctrine of divine consolation is blended with mans doctrine , mans invention : for that water which is divine doctrine is elsewhere commended .

2. The Lord requires the simplicity in Christ , 2 Cor. 11.3 . and godly sincerity in all our services . And therefore 1 Cor. 5.8 . as here he forbids the water of humane doctrine , so elsewhere , the leaven of hypocrisie , in eating the spiritual Passover . Esay 29.13 . & 1.22 . But why must not the Lamb be sodden in the water of humane doctrine , or mans doctrine ?

1. In regard of the water it self . 2. In respect of the seething or boyling meat in that water .

1. The water it self is from beneath , the water below the heavens ; whereas the divine water is water above the heavens . Now because its water from beneath , its feculent and sapit contiguam glebam , it relishes of the earth whence it comes , and that is from the earthly mans wisdom and invention , James 3.15 . Of this our Lord speaks , Ye are from beneath , I am from above , John 8.23 .

2. In regard of the seething or boyling , and the effect of it ; the humane doctrine and wisdom cannot reach unto the sublime nature of the divine wisdom and Word . The Naturallists say , and experience proves it , Aqua tantum ascendit , quantum descendit ; Water can ascend no higher then the Fountain from whence it comes : That which is of the flesh is flesh , that which is of the earthly spirit is earth , John 3.6.31 . Since therefore the Pascal Lamb is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , strong meat , the weak water of mans doctrine cannot prepare it , maturate it , or fit it for the nourishment of our souls .

The water of mans doctrine cannot prepare the spiritual Pascal Lamb. The truth of this appears in the business we have in hand , the mystery of the Lords Supper . For the learned men of three divided Churches have been long time seething and boyling , and parboyling this mystery , and all to little purpose ; The Lamb is raw . There hath been more paper blotted about this controversie , and opposition of science and humane learning , against humane learning and science , then about any other that I know , in the Christian Church .

Reproof . 1. Those who kindle their own fire and boyl the Word in the water of their own doctrine contrary to the express precept here , not sodden at all in water . All the New Lights which have shined now many years , they have not brought forth or shined to the life , which is the end of all . The young Prophet went forth to gather 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and gathered wilde Gowrds , 2 Kings 4.39 . which are called fel terrae , the Gall of the earth for their bitterness ; these he gathered , and shred into the pot : and when they came to be eaten , they cried out , O man of God , death is in the pot , &c. They could never have eaten it , had not Elisha cast in his Meal . Many sons of the Prophets have gone forth into the field to gather 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , lights , new lights of humane learning , lights of imagination , which shine like rotten wood in the night of ignorance ; what else can be gathered in the field of the world , but fel terrae , the gall of the earth ? Matth. 13.38 . which they gather out of their own earthly minde , Phil. 3.19 . And these they shred into the pot , and powre out to feed the people withal . But the hungry souls after the word of righteousness , cannot feed on this food ; for it s no food of life ; they cry out , that death is in the pot . And it would prove death , did not Elisha cast in the Meal , even the meal of that wheat which fals into the ground and dies , John 12. and brings forth much fruit of life . It is that Meal which takes away the bitterness from all mens learning ; and what followed upon it ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 there was no harm in the pot , the words are , there was no evil word in the pot , and so Arias Montanus turns that Text , Non fuit verbum malum in olla , there was no evil word in the pot .

Reproof . 2. The people who contentedly feed upon the Word boyled in the water of mans doctrine , heated by the fire of their own spirit , which works not out the creudities , nor scum of the sinful life . It is a dreadful threatning ye read , Ezech. 24.6 . — 14. Wo to the bloody City , to the pot whose scum is therein , &c.

4. Come we to the positive preparation of this spiritual food . It must be rosted with fire .

Fire is natural , and indifferent , or spiritual , and that good or evil .

The rosting by a natural fire is the drawing of crudity and rareness out of the meat .

Mysticè . But the spiritual fire is here to be understood , and that which is good , and that either good in it self , or good for us .

1. Good in it self ; so God himself is a fire , Hebr. 12.29 . And he is essentially good : and his Spirit is a fire , S. Luke 4.16 . 2. Temptations also inward and outward : Afflictions are a fire , called a fiery trial that is to try us , 1 Pet. 4.12 . and these are good for us . It is good for me that I was afflicted , Psal. 119.71 . 3. The Word also is prepared by the patience and practice of it and the examples of the Lord himself , the Prophets and Apostles . Being so prepared , it becomes more savory and more easie of digestion . Of this the Psalmist speaks , Psal. 119.140 . thy word is fiery . 4. Zeal also is a fire , and although in it self it be indifferent , yet in regard of the object , in a good matter , it is good to be zealous .

How shall the Paschal Lamb be rosted ? When they rost meat , the superfluous moysture and crudity is dried and drawn out of it . But is there any supersluity in the true Pascal Lamb ? surely no ; What necessity then is there , that it be rosted ? The Word has been sodden by Commentators and Expositors ; and every one hath left his false gloss upon it , according to every mans humour , according to which there are many Christs , Matth. 24.24 . and all these must be consumed by the fire of Gods Spirit .

2. The Word is most savoury , when we partake of it in our afflictions , then it has the best relish . At other times it is like meat to men that have no appetite . But when we are under the fire of afflictions , pressures , and calamities , O how sweet the Word is then unto us ! as to the hungry soul every bitter thing is sweet , Prou. 27.7 . as a morsel cut off the Spit . The Apostle remembers the Thessalonians of their appetite , 1 Thess. 1.5 , 6 , 7. Our Gospel came not unto you in word onely , but also in power , and in the holy Ghost ; there 's one fire . And ye became followers of us , and of the Lord , having received the word in much affliction ; there 's another .

Doubt . Why does the Lord propound these mysteries under outward things , as of a Lamb , &c. Love is defined affectus unionis , an affection of union , oneness , and sameness with the party loved . Now because one man who loves another , cannot really be one and the same with him , Disparata non possunt fieri unum , disparates cannot be the same ; he imparts something to him wherewith he may be in a sort one and the same with him : such is that which enters into us , as our meat and drink ; and such as is nearest to us , as our garments and what else is needful for the preservation of our being . Thus Jonathan loved David , 1 Sam. 18.1 , 3 , 4. Their soules were in a sort one : but how did Jonathan expresse that ? He stript himself of the robe that was upon him , and gave it to David , and his garments , &c. Does the Scripture , think we , intend only to express humane passion ? Jonathan figures the holy Spirit ; ( so his name signifies , The gift of the Lord , ) and he clothes David ; as when Judges 6.34 . the Spirit of the Lord is said to come upon Gideon , the Hebrew Text saith , the Spirit clothed Gideon . Rom. 13.14 . Put ye on the Lord Jesus Christ . 1 Thess. 2.8 . Being affectionately desirous of you , we were willing to have imparted unto you our own souls , because ye were dear unto us . There is no love without communication of something from the party loving to the party loved . Thus John 3.16 . God so loved , — that he gave his only begotten Son . Gal. 2.20 . He loved me , and gave himself for me . Ephes. 5.2 . Christ loved us , and gave himself for us . So he loved the Church , and gave himself for it , ver. 25.

And thus the Lord Jesus Christ to testifie his intimate love unto us , he communicates himself unto us by the Sacrament of his body and blood ; which is called therefore Sacramentum unionis , whereby he affectionately imparts himself unto us , John 6.55 , 56 , 57. My flesh is meat indeed , &c. He that eateth my flesh and drinketh my blood , dwelleth in me , &c. Terms of art are as weights wherewith we weigh silver and gold . And such are the Sacraments and vertues in them , and conveyed by them . For whereas spiritual things have no proper name of their own , saith Dion . Areopagita , its necessary , that if we must know them , they borrow the symbolical representations of themselves , from outward and sensible things , whereby they may be accommodated and fitted unto our understanding : For it is impossible , saith he , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that the Divine Ray should otherwise shine unto us , then as it is inveloped and hidden in variety of holy coverings . Seeing therefore that which we partake of in the Sacrament inwardly is a spiritual thing , and the very same spiritual grace , whereof the Israelites were partakers in the Passover ; and even the Israelites and we ( Surrogatus Israel , ) the true Christian Church eat of the same spiritual meat , and drink the same spiritual drink , 1 Cor. 10.3 , 4. The difference of the outward Elements makes no difference in the spiritual grace . For Christ , of whom we partake in the Sacrament , is properly no more Bread and Wine , then he is Manna , and Water out of the Rock , then he is the meat and drink Offering , then he is a Pascal Lamb. All which signifie Christ . The difference therefore is only in the outward signes .

Obs. 1. As there is an inward hidden man of the heart , a spiritual and heavenly man ; 1 Pet. 3.4 . so in reason there must be an inward spiritual and heavenly food , which he inwardly feeds upon , and wherewithal he is inwardly nourished . And therefore when our Lord had spoken of his body and blood to be fed upon and drunk , he saith , My words they are spirit , and they are life : even the truth of God : Veritas est animae pabulum , the divine truth is the food of the soul , the Pascal Lamb , the spiritual meat , 1 Cor. 10.2 , 3. That bread of God which comes down from heaven , John 6.33 . That hidden Manna , that food which endures unto the everlasting life .

All this is Christ the truth , the spiritual Bread , Meat , Manna , Pascal Lamb. And this is that which the true believer inwardly eats and feeds upon in the holy Sacrament . This is that which our Lord meant , when he said , Matth. 26.26 . This is my body , this is my blood , &c. For surely his natural body , his outward flesh and blood was present with them at the Table ; and of that he could not be understood to speak , but of his inward and spiritual body and blood , which he gave , even his living Word and Spirit . Of this he speaks fully , John 6.48 . — 58.

Obs. 2. As there is an inward and spiritual man , and a proportionable food for him , so must there be an inward and spiritual participation of that food . For it is not possible corporally and bodily to eat that which is spiritual and heavenly . And therefore what we read in the text , Eat not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of it , Moses expresseth otherwise toward the end of this Chapter . A stranger 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 shall not eat thereof : what is turn'd thereof , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in , as Arias Montanus renders it exactly ; a stranger shall not eat in it . And again , when thou hast circumcised him , then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 he shall eat in it : and so often in the following words . The participation of Christ is inward in the Sacrament . It is something inward , that the believer feeds upon . So the Psalmist , dwell , saith he , in the land 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & pasce veritatem , and feed on the truth .

Obs. 3. Christ is to be partaken with , and in his afflictions ; the Lamb must be eaten roasted : the sawce is bitter herbs , the bread is bread of affliction . 1 Thes. 1.5 , 6. the cup is of Christs passion .

Exhort . Be we all exhorted , not to eat of the Lamb raw nor sodden at all with water , but roast with fire , his head upon his legs , and upon the purtenance thereof ; yea , to eat the whole Lamb ; let us endeavour after a full communion with Christ . 1 Cor. 1.13 . Is Christ divided ? ver . 30. He is made unto us wisdom , righteousnesse , sanctification , and redemption . Conform our selves to his minde , motions , actions , life , strength , &c. Whether do we thus communicate with him ? Whether are we strong against our spiritual enemies , by Christ who is the power of God , 1 Cor. 1.24 .

The Lord tels Joshuah , Chap. 7. There is an accursed thing in the midst of thee , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , therefore thou canst not prevail against thine enemies . There must no uncircumcised person eat of the Passeover . There must of necessity therefore be an inward circumcision of the heart , that the accursed thing may be removed ; a laying aside all filthiness , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and superfluity of naughtiness , that we may receive with meekness the ingraffed word which is able to save our souls . This is no hasty business . 'T is true , the circumcision of the flesh was soon dispatched ; but that of the Spirit is a long work 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 circumcidendo circumcidetur , Gen. 17.13 . in circumcising he shall be circumcised . It s long a doing , as that which answers to it , mortification , moriendo , morieris , dying , thou shalt die . It s a long , a lingring death . That sinful life which we have lived in the flesh , was not contracted in an instant , no , nor in a short time ; Nemo repente fit pessimus , no man is stark naught upon a sudden ; but by little and little : and by little and little is the sinful life to be deaded and destroyed ; and the holy life to be raised from the dead . Nemo repente fit optimus , no man becomes so good as he ought to be , upon a sudden . What the Lord promised Israel according to the flesh , Exod. 23.27 , 28. and made it good to them outwardly ; the like he promiseth and makes good to Israel according to the Spirit inwardly , He sends his fear before us , and drives out the spiritual enemies : for the fear of God driveth out the sin , Ecclus. 1.21 .

O but , it 's better , thou wilt say , to die once then be alwayes a dying . O how painful is it to die unto sin ! Every sin is a life , ( such as it is , ) and therefore to part with it , must be painfull as death . How tedious and irksom is the pain of circumcision ! It 's said of the Sichemites , that they were sore on the third day . Their pains then prevailed , saith the Chald. Paraph. as all wounds are most sore on the third day . But thy wounds may be sore thy two first dayes , Hos. 6.2 . The law of the Father which brings in the fear , Exod. 20.20 . that has torment , 1 John 4.18 . The Gospel of the Son requires the mortification of sin , Romans 6.8 . But then followes the third day , the quickning power of the Spirit .

But alas ! I am unclean , and guilty to my self of many sins ; and how shall I eat the Pascal Lamb ? 2 Chron. 30.18 , 19 , 20. A multitude of the people — had not cleansed themselves , yet did they eat the Passeover otherwise then it was written . But Hezekiah prayed for them , saying , The good God pardon every one , who prepareth his heart to seek God , the Lord God of his fathers , though he be not according to the purification of the Sanctuary ! And the Lord hearkned to Hezekiah and healed the people . And thou hast a greater then Hezekiah , even the true Hezekiah himself ( the strength of the Lord ) even Christ himself at the right hand of God making intercession for us , Rom. 8.34 .

We say we are partakers of him by faith ; if so , we feed on faith , we live the life of God from which we have been estranged , Hab. 2.4 . By faith we are nourished up in the words of faith , 1 Tim. 4.6 . By faith we grow strong , strong in the faith , Rom. 4.20 . By faith in Christ we walk , 2 Cor. 5.7 . By faith the heart is purified , and hereby we become pure , as he is pure , 1 John . 3.3 . for whatsoever toucheth him and hath communion with him , must be like unto him .

Surely if we be partakers of Christ by faith , such as he is , such are we also . For every one who saith he abideth in him , he himself also ought so to walk , even as he walked , 1 John 2.6 .

The Lord Excludes strangers from eating of the Pascal Lamb , Exod. 12.43 . The stranger is he who is the son of a strange god . For as the people of the true God , are his sons and daughters , 2 Cor. 6.18 . So the people of a false god , are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the children of that false God , and so strangers to the true God , yea , enemies unto him , and Apostates , as the Chald. Par. calls them there ; and Gen. 17.12 . he calls such an one as is not of Abrahams seed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 filius populorum , as in Latin , they call such an one a Bastard .

But what ? Is such an one Exclusissimus , altogether excluded ? Yes , no doubt , in sensu composito , while he is such , not in sensu diviso : For Exod. 12.48 . If he and his be circumcised , he may eat the Passover . They who have put off the body of sins in the flesh , which is the true circumcision , Col. 2.11 . and worship God in the Spirit , Phil. 3.3 . such are no more strangers or foreiners , but fellow Citizens with the Saints , and of the houshold of God , Ephes. 2.19 . Unto such now reconciled , now of his house , he saith , Eat , O my friends ; drink , ye , drink abundantly , my well-beloved , Cant. 5.1 .

And the children of Israel went up harnessed out of the land of Egypt . ] They who say , Exod. 13. Ver. 18. they went up harnessed as our Translators turn 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and Hierom , Armati , armed , &c. Aquila and Symachus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they are yet much neerer the business then the ordinary Greek Interpreters : who referring the sense of the word to the time , turn it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the fifth generation the children of Israel went up out of Egypt ; as also the Samaritan translation hath it : which is point-blank contrary to what the Lord saith to Abraham , That in the fourth generation they should return into the land of Canaan , Gen. 15.16 .

But harnessed or armed is a general word ; and therefore they have put in the margent , Or by five in a rank ; herein following Theodotion who renders 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by fives .

Nor yet does this version reach the meaning of the original word ; which porperly signifies girded ; which the Latins express by acccincti ; because the Girdle was wont to be worn under the fifth rib , which in the Hebrew is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , the fifth , the Hypocondria , under which is the Liver and vesica fellea , and the Spleen , 2 Sam. 2.23 . Abner smote him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 about the fifth rib .

So Rab. David and others interpret that place . And the Ch. Par. turns 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is acccincti , girded : and Jos. 1.14 . Ch. Par. hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , where the LXX render the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , bene cincti , well girded . For , because the Hebrews wearing their Arms Ad 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to the groin or fifth rib , they were said to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , girt , as the Greeks , armed to the brest , were said to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , muniti ad pectus , fenced to the brest . The Romans also had their cingulum militare , their Military Girdle , which was called Balteus , or Balteum , a Belt , which the Low Dutch call Sweert-gordel , a Sword-girdle ; part of their arms , and properly the Soldiers Girdle . Yea , and a principal part of his arms : as Isidore tells us , lib. 19. cap. 33. Balteus dicitur non tantum quo cingitur , sed etiam à quo arma dependent . The military Girdle ( as he calls it before , ) is not only that wherewith the Soldier was girded , but that also on which his weapons hung . So that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is to be rendred here , girded .

But why have we stood so long upon a critical meer 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a strife about words ? It is not so . For , as I have formerly shewn ; the Lord in the Israelites journey out of Egypt , prefigures our passage out of the spiritual Egypt , the straits of sin : And therefore as Moses describes Israel according to the flesh , armed , and harnessed , and especially girded for their journey ; so under that figure , he signifies Israel according to the Spirit , harnessed , armed , and principally girded , and so prepared for their journey .

And as that people were trained up and fitted to go forth to war , Numb . 1.3 . So thereby was typified the training up of Gods people , and preparing them for the spiritual warfare : As Seneca saith of Virgils description of a stately Steed ; Aliud agens describit virum fortem : when he seems to do something else , he describes a valiant man : And when Moses seems to present unto us Military men armed , he indeed intends to describe the soldiers of Jesus Christ , how they go 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 girded out of the spiritual Egypt .

The principal part of their armour is their Girdle ; which signifies , truth , faithfulness , and sincerity . And the Apostle , when he arms the Christian Soldiers , Ephes. 6. having discovered the enemy , ver. 12. he sounds an Alarm , ver. 13. then he first arms them , Cingulo militari , with the military Girdle : and gives the word of command , to stand in Battalia , ver. 14. Stand therefore , having your loyns girt about with truth .

For truth , sincerity , and faithfulness , is first required in a Christian Soldier , when he comes forth of the spiritual Egypt . Which was also required by the unleavened bread in the Passover , when they came out of Egypt ; as S. Paul interprets it , 1 Cor. 5. The unleavened bread of sincerity and truth . And therefore ye have both together , Exod. 12.11 . They must eat the Passover with their loyns girded .

The Girdle also imports strength , and constancy , according to Psal. 18.39 . Thou hast girded me with strength ; when now we are to fight with our spiritual enemies . And in this posture the Christian Soldier ought Stare in procinctu , to stand ready girded , to be in a readinesse and wait for the on-set of the enemy .

The Girdle also requires Chastity . It girds the loyns ; Quoniam in lumbis origo seminis est & concupiscentiae . And therefore the Lord hereby figured his Spouse , the Church , which should be chaste unto him , Jer. 13.11 . Yea , among the ornaments wherewith he decks his Church , Ezech , 16.10 . one is a girdle of fine linen , which S. John tels us , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the righteousnesses of the Saints ; the word is plural , Revel. 19.8 . even all the vertues and graces of the Spirit . So that it were to be wished , that they who render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 armed or harnessed , would shew us , where the Israelites had their arms . Is there any probability , that a notorions Tyrant holding a numerous people in servitude and bondage , ( who therefore oppressed them , lest they should increase and rebel , Exod. 1.10 . who yet now were multiplyed and waxen very mighty , ver. 20. ) is it likely , that Pharaoh should permit to these , arms , or the use of arms ? N. Lyra raiseth this Spirit , but layes it not . Surely their armour was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the whole armour of God , which depended upon their faithfulness and sincerity , as the Roman Soldiers armour hung upon his Girdle . And therefore 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which our Translators in the marg. turn five in a rank , signifies quinquagenarios fifties . For fifty is the sacred number of the Jubile , and portends in a figure , the remission of sin , and all the vertues and graces of the Spirit , which should be given in the Pentecost ; and meantime are girded up together in faithfulness and sincerity ; according as the Philolospher could say , that Virtutes sunt connexae , vertues are knit together : which shall be administred unto us , as we grow up in grace , and in the knowledge of our Lord and Saviour Jesus Christ . 2 Pet. 3.18 .

Meantime , O my fellow travellers out of the spiritual Egypt , toward the promised Land , and my fellow soldiers engaged with me in the same common cause against our spiritual enemies , let us gird our loins with the girdle of truth ; let us be sincere and faithful unto the Captain of our salvation . He himself is so girded , Esay 11.5 . Righteousness is the girdle of his loyns , and faithfulness is the girdle of his reins . It is a Soldiers honour to be as his Commander in chief . He will gird us with strength ; and according to our faithful use of his strength , he will give us more grace : for to him who so hath shall more be given , until he make all grace abound in us . Hear the Military Oration of a great Commander under the Commander in Chief ; Gird up the loyns of your minde ; be sober and hope to the end ( or perfectly ) for the grace that shall be brought unto us at the revelation of Jesus Christ , 1 Pet. 1.13 .

His chosen Captains also are drowned in the Red Sea : the depths have covered them : Exod. 15. Ver. 4 , 5. they sank into the bottom as a stone . ) It had been as good English , and more consonant to the Hebrew text , to have rendred the former words thus , The choise of his Captains , &c.

And the later thus , the depths shall cover them : they shall sink into the bottom as a stone . ] I shall endeavour to prove these in their order . It is very ordinary in the Psalms and other parts of Scripture conceived to be written in meeter , that the later part of a verse , is the Exegesis or explication of the former . Examples are obvious , Psal. 114.1 . When Israel came out of Egypt , the house of Jacob from a people of a strange language , and ver. 8. He turn'd the Rock into a standing water , the flint into a fountain of waters , So , Praise the Lord all ye nations ; praise him all ye people . And of this nature that Scripture is which we have before us . Yet it cannot be denyed , but that in it there is some variation , not in the words onely , but also in the sense . In these words one and the same thing is three wayes expressed . Take them first in the Translators words . 1. The chosen Captains are drowned in the Red Sea . 2. The depths have covered them . 3. They sank into the bottom as a stone . As for the first ; I render it , The choise of his Captains . And the Translators themselves so turn the same word here used , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , In the choise of our sepulchres , Gen. 23.6 .

Nor were they very happy in rendring 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Captains ; who were the third sort of Governours in the kingdom . The Chald. Par. renders the word Valiant , or Mighty ones . The first in order of dignity was the King . Then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the second ; such was Joseph to Pharaoh , Gen. 41. Such was Elkanah to Ahaz , 2 Chr. 28.7 . marg. After him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the third . Such was Daniel , Dan. 5.29 . in civil business , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( according to the Chaldee , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) the third Ruler in the Kingdom . In military affaires they were such as the Triarii in the Roman Army , the most strong and valiant , who bare up the weight and the greatest brunt of the battel , saith Veget. lib. 3. cap. 14. as when the Army was in danger of a rout , it is a proverbial speech , Res ad Triarios redit : And therefore the Tigurin Bible renders the word here Triarii . The LXX renders the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as here , so in divers other places , Exod. 14.7 . 2 Kings 7.2 .

What is here turnd the Red Sea , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mare junci or carecti , from the Sedge and other shrubs growing in it , and neer it . So that some have thought it to be more fitly called the Reed-sea , then the Red Sea . The LXX here and elsewhere most-what renderit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Red sea , not from the colour of the water , or sand , or any thing else there different from other Seas , as experience proves : But it was long believed to have had that name from Erythras , Erythrus , or Erythraeus , a King of the Land near unto it ; so that as neighbouring countreys gave names to their Seas , so this . But when inquiry hath been made , who this Erythrus was , all his story was resolved into a fable . The truth of which is , that this Erythras was Esau , who was called Edom , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which in the Greek is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Red , Gen. 25.25.30 . which name Esau had , because he came out of his mothers womb Red. And the same was confirmed to him from his insatiable appetite after Jacobs red pottage . He and his posterity dwelt near that Sea . This antiquity hath been discovered to this later age , by a very learned man of our own nation .

What is further added , the depths have covered them , and they sank , &c. The Verbs are both future , and should be rendred , The depths shall cover them , and they shall sink . The words are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But how will that suit with the history ? There is no doubt but the holy Spirit here aimed at the spiritual understanding of this history . And therefore although the story of bringing the children of Israel out of Egypt , and drowning the Egyptians , be of all other most true and famous ; and accordingly it is thrice testified in the Preter tense , ver. 1. and 4. Yet was it not related onely for it self , as if we should rest therein , but that we ought to look at a greater mercy of God , and a more general . Therefore we read a promise of bringing the people of God out of Egypt many ages after , Zach. 10.10 .

For our better understanding of this , we must know , That the Lord now about to manifest the great work of Redemption , which he would make common unto all Nations , which is therefore called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a common salvation , Jude , v. 3. He was pleased to choose the Land of Canaan , as a publick Theatre , and in it , Jerusalem the midst of the world then inhabited , according to that of the Psalm 74.12 . He wrought salvation in the midst of the earth . This Jerusalem had two ill neighbours , Egypt , and Chaldea , the one Southward , the other Northward . And with one or other of these , the people of God were alwayes much afflicted , and captived first in Egypt , then in Chaldea . And out of both the Lord delivered them . This story is evident in the Scriptures .

Now let us call our thoughts from abroad , and look homeward . In our journey towards the Jerusalem which is above , the mother of us all , we have experience of two like evil neighbours , of which the Israel of God speaks , Psal. 66.12 . We have gone through the fire , and through the water , and thou hast brought us forth into a well watered land , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; so the LXX turn the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Refreshing ; such as we hope for , are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the times of refreshing , which shall come from the presence of the Lord , Acts 3.19 .

Egypt is a muddy watry soil . Chaldea is notorious for Ur , now called Urchoa , ( as appears in Ptolomys Maps ) which signifies fire ; out of which Abraham came . Answerable to these two , the Jewes tell us of two kindes of Spirits , the one a dull Spirit delighting in uncleannesse , which excites and stirs up to the carnal sin ; the other a subtil Spirit , which takes pleasure in , and moves unto the spiritual sin . The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the animalish or souly man , according to his living soul , is obnoxious unto both these , in respect of his concupiscible and irascible powers , whereof I shall speak more in its proper place . Eccles. 11. ult.

Of these two , Egypt typified the straits of the sensual lusts and pleasures , wherein the brutish man is intangled , and captived : thus the Kings of Sodom and Gomorrah fell in the slime-pits , Gen. 14.10 . Of such ye read , Prov. 23.27 . Gal. 5.19 . In the Land of Egypt , say they , we sat by the flesh-pots , when we did eat to the full , Exod. 16.3 . Chaldea and Babylon prefigured the more witty and learned mans slavery under spiritual wickedness in heavenly things , Ephes. 6.12 . Most men are first captived by their sensual and brutish lusts ; and therefore the Apostle calls them Youthful lusts , 2 Tim. 2.22 . because men commonly live the life of the beast , before the life of the man . And therefore as the first captivity is in Egypt , so the first deliverance is out of Egypt . Into Egypt they went without any compulsion , and were received with feastings , saith the Wiseman , Wisd. 19.16 . And so Rom. 6.19 . men yield their members servants to iniquity . But the spiritual Pharaoh detains them in his straits ( that is Egypt ) as the Fowler entertains the Birds with a bait into his net ; but he will not let them go , yea , not by a mighty hand , Exod. 4.19 . and 6.6 . and out-stretched arm ; that is , the Son , who is the Arm of the Lord , Esay 40.10 . who therefore is said to have brought the people out of Egypt , Jude v. 5. V. Lat. and to have overwhelmed their enemies with the Sea . This history speaks not only of those people and those times past ; but comes home to us and our present times also , and declares the everlasting wayes of God , and the spiritual estates of men in all ages . That of the pious Father is most true ; Dum narrat gestum prodit mysterium , while the Scripture tells us an history , it reveals a mystery . For what the Lord did then for his people according to the flesh , was typical and representative of what he then did , and now doth , and ever will do for and in his people according to the Spirit , especially in these later dayes . And therefore the Verbs are both in the Future , The depths shall cover them : and they shall sink .

For warrant of this spiritual interpretation , I desire the Reader who is spiritually minded , to compare herewith , what the Prophet Micah speaks of this argument expresly , Mic. 7. per tot . Having complained in the person of the Church , and lamented the iniquity of all sorts of men , he professeth his hope and confidence in the God of his salvation . Then he recomforts himself in hope of deliverance , and that such , as formerly from the danger of Ogg King of Bashan , and Pharaoh King of Egypt , both together , Psal. 68.22 . And both recorded by the Prophet Micah , v. 14 , 15 , 19.

The Lord be pleased to give us his spirit of grace , that we may know the things which are freely given to us of God , comparing spiritual things with spiritual , 1 Cor. 2.12 , 13. He vouchsafes to shew us wonderful things to be wrought in us according to his peoples coming out of Egypt . That he will subdue our iniquities , even the choise of the spiritual Pharaohs Triarii , His strongest and valiantest ones , even all our mighty sins , Amos 5.12 . all our ruling lusts , and that he will be pleased to cast all our sins into the depth of the Sea , that we also may sing every one his part in that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that triumphant long of Moses , Exod. 15. Revel. 15.3 .

Thou didst blow with thy winde ; the Sea covered them . Exod. 15. Ver. 10. ] Since the whole story is allegorically to be expounded , as appears by what hath been said on ver. 4 , 5. we ought , upon all occasions , to transfer the history to a mystical meaning , which these words hold forth . And thus what we turn — with thy winde , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with thy spirit ; so the LXX 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Thou sentest forth thy spirit . And the Chaldee Paraph. Thou didst say 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with thy word .

So that Baptism is hereby signified ; according to which , the Apostle speaks , 1 Cor. 10.1 , 2. All passed thorow the Sea ( children and all , Exod. 12.37 . ) and were all baptized to Moses in the cloud and in the Sea . Whereby was prefigured the baptism of Christ in his person and followers . For so the Spirit of God descended upon him , and the voice from heaven testified of him , Matth. 3.16 , 17. And by the same Spirit we are all baptized into one Body , 1 Cor. 12.13 . and that Spirit flutters over the waters , as in the first creation , Gen. 1.2 . so in the second ; and makes the new creatures , when the Egyptians are drowned , Mich. 7.19 . that is , the body of sin is destroyed , that hence-forth we should not serve sin , Rom. 6.6 .

Consider this , O ye Christian men and women , who say , ye are baptized into the Name of Christ , yet live in your sins ; and flatter your selves that ye shall live for ever with Christ . Know ye not , that so many of us as are baptized into Jesus Christ , are baptized into his death ? Rom. 6.3 . If so , ought any one sinne to live in us ? The Lord hath made a gracious promise , that he will have compassion on us , and that he will cast all our sins into the depths of the Sea , Mic. 7.19 . as he cast all the Egyptians . Let us pray unto the Lord , that he will send forth his Spirit into us , whereby we may mortifie our sins , and so live , Rom. 8.13 . For if we so die with him , we then be believe that we shall also live with him , Rom. 6.8 . Then shall the truth of that which the Psalmist speaks , be fulfilled in us , Psal. 106.11 . The waters covered their enemies ( the Egyptians ) there was not one of them left . Then believed they his words , they sang his praise .

Thou in thy mercy hast led forth thy people . Exod. 15. Ver. 13. Thou hast guided them in thy strength to the habitation of thy holiness . ] The words are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 This people , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Translators have quite left out the demonstrative 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 this . The LXX read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for they so here expresse it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , This thy people . So likewise the Chald. Par.

The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is very often spoken of Israel ; though very often also they be called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Jos. 3.17 . & 4.1 . Zeph. 2.1 . But when 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a nation is opposed to the people of God , then it signifies the Gentiles , as Psal. 115.2 . and 126.2 . And there is the like reason of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 people , often spoken of the Jews ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 most what understood of the Heathen . Howbeit because the Jewes , as many Christians also , rather affect names and titles of Gods people , then the reality and being of such ; and put off from themselves what names might diminish their honour , and lay them on other people ; ( as they call Abimelech , though but one person , by the name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Gen. 20.4 . ) therefore God justly brands them with that infamous name ( if there be any infamy in it , ) and multiplyes it upon them for their sin , Ezech. 2.3 . I send thee to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nations ; because a divided and a factious people : As , for like reason , they are spoken of in the plural number , Acts 4.27 . Against thy holy childe Jesus , whom thou hast anointed , both Herod and Pontius Pilate , with the Gentiles , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the peoples of Israel , &c. For a disobedient people are not owned by the Lord for a people , as Deut. 32.21 . They have provoked me to jealousie by that which is not God , and I will provoke them to jealousie 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with those who are not a people . Who are they but all nations who walk in their own wayes ? So the Apostle applies that Scripture , Rom. 10.19 . and 11.11 , 12.

Otherwise 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is a title honourable to the obedient people of God : And 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [ This ] increaseth that honour which S. Paul expresseth , Acts 13.17 . The God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of this people Israel .

Would God that they and we , who boast our selves to be Gods people would seriously endeavour to be such ; that it may be truly said of us , what the Apostle speaks , Ye are a chosen generation , a royal Priesthood , a peculiar people , that ye should shew forth the praises of him , who hath called us out of darkness to his marvellous light : who in time past were not a people , but are now the people of God , 1 Pet. 2.9 , 10. But let us proceed to the later part of the verse .

Thou hast guided them in thy strength to the habitation of thy holiness . ] The words are metaphorical , as the former ; and borrowed either from a Shepherd in regard of his Flock , or a Father in respect of his Childe , or a King in reference to his Subjects . All which relations suppose , or require ; as love and tenderness , so likewise power and strength in the Shepherd , Father , and King , in every one toward his respective charge . And the Lord takes upon him , out of wonderful condescent , all these and other endeering names ; of a Shepherd , Psal. 80.1 . Of a Father , Deut. 32.6 . Of a King , Esay 43.15 . Now as the Lord shewed his mercy and love in the former part of this verse , Thou in thy mercy hast led forth this people , whom thou hast redeemed : so in the later part of this verse before us , he declares his strength ; for so I would render these words , Thou hast born them in thy strength ; for in this and other verses of like nature , the later part adds somewhat to the former . Since therefore in the former part of the verse Gods goodness is declared in leading forth his people ; so in this later , his power and strength is manifested in bearing his weak and feeble flock , children and people .

For though guiding in our English , adds nothing to leading , yet 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 imports more then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies not onely to lead or guide , but also to bear and support in guiding or leading . And so the Chald. Par. hath here 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Portâsti eum , thou hast born them . So likewise the Vulg. Lat. and Symmachus hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , thou hast carried them . Martin Luther also and Piscator , and three Low Dutch Translations , as also five of our old English Translations have the word [ carry , ] but ( whom ever they followed , ) they misappy it to the former Verb , which belongs to the later .

O Israel ! know thy Shepherd , thy Father , thy King . They are all mutually winning titles of our God , and signifie his goodness and power in guiding us and bearing us . Whence 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Prince has his name from Bearing . And 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a King is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the foundation of his people . And Kings are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Shepherds of their people . Such a King , such a Shepherd , such a Father is our God unto us , who bears us as a Father bears his childe , Deut. 1.31 . O let us not abuse his love and patience toward us ; let not us cause him to complain , as he hath done of old ; I am the Lord your holy one , the Creator of Israel and your King . I have not caused thee to serve with an Offering , &c. but thou hast made me to serve with thy sins ; thou hast wearied me with thine iniquities , Esay 43.15 , 23 , 24. If the Lord be our King , and so patient toward us , let us suffer with him , even to the death of every sin : so shall we reign with him , 2 Tim. 2.12 . If we call him Father , let us honour him , Mal. 1.6 . If he be our Shepherd , let us hear his voice and follow him , John 10. So will he bear us with his strength unto the habitation of his holiness .

Behold , Exod. 16. Ver. 4. I will rain bread from heaven for you ; and the people shall go out , and gather a certain rate every day ; that I may prove them , whether they will walk in my law or no. ] Our Saviours words , John 6.32 . — 63. are a clear Commentary on this Text , which this Translation obscures . For in these words , its evident , the Spirit or finger of God points at a mystical understanding of the Bread from heaven , when presently the Bread is called the Word : For so , what is turn'd a certain rate every day , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Verbum dici in die suo , The Word of the day in its day . For what is more ordinary in Scripture then the Word of God to be compared to Bread ? Man doth not live by Bread only , but by every Word that proceedeth out of the mouth of the Lord , doth man live , Deut. 8.3 . which our Saviour citeth Matth. 4.4 . Jer. 3.15 . and 15.16 . Thy Words were found , and I did eat them : and thy Word was unto me the joy and rejoycing of my heart . Whence it is , that according to this Metaphor , this Lord threatens a famine of this Bread , Amos 8.11 . I will send a famine in the Land ; not a famine of Bread , nor a thirst for Water , but for hearing the Words of the Lord , &c.

Beside , the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , however it be of a very large signification , yet it reacheth not to what is imposed upon it here , a certain rate ; nor does the margent help it , the portion of a day .

Nor will the end which the Lord here aims at , appear from that Translation ; which yet will be evident , if we render here 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Word . The Word of the day in its day , that I may prove them whether they will walk in my law or no. Which , the speech of Job , Chap. 23.12 . makes manifest , Neither have I gone back from the Commandement of his lips : I have esteemed the words of his mouth more then my appointed portion . By the words thus rendred we also understand our daily portion of heavenly food ; the word of the day in its day , is our daily bread , which we are taught to pray for , Give us this day our daily Bread . See more of this on Verse 16.

This is the thing which the Lord hath commanded . Exod. 16. Ver. 16. ] The word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; which Arias Montanus and Vatablus turn , Hoc est verbum , This is the Word . So the Vulg. Lat. Hic est Sermo : and the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the Chald. Par. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Word . Moses speaks of Manna , and calls it the Word , or that Word ; and in the verse before , he calls it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that Bread . S. Paul warrants this translation , when speaking of the same Manna he calls it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , spiritual meat , 1 Cor. 10.3 . Of this , the true Hebrews must gather every man according to his eating , an Omer for every man , according to the number of their souls . An Omer is Cibus diurnus hominis , the daily bread which every soul prayes for , and feeds upon : even the bread of God which cometh down from heaven , and giveth life unto the word . So our Lord having interpreted the Manna here spoken of , John 6.33 . &c. they who heard him , said , ( and let us say with them , ) Lord evermore give us this Bread !

Thou shalt have no other Gods before me . Exod. 20. Ver. 3. ] The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is here taken equivocally for that which is the true God blessed for ever ; and for that which the imagination feigns to it self to be a god , and ascribes a Deity , or something proper unto the true God , thereunto ; as fear , faith , hope , love , &c. What the man feigns to be a god , is either some created thing , or a mans own meer imagination ; it matters not whether . For be it a creature , or be it a fiction and invention of man , the deity of that creature and fiction , wholly depends upon the man , and is indeed an Idol ; so that unless the man think it to be a god , and have it for a god , Animo non cogitante , if he think it not so , it is no god . According to which sense , the Apostle saith , An idol is nothing in the world , 1 Cor. 8.4 .

The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which by our Translators is turnd other , is rendred by the LXX sometime 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , one of two ; sometime 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , alius , one of many ; sometime 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , alienus , strange , and belonging to another . Here they render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 other gods .

But whereas the proper signification of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is Posterior fuit , tardavit , moram fecit , to be after , to delay , to be slow . Since also the Lord the only true God justly claims all priority , all precedency , Esay 41.4 . I the Lord the first ; and 43.10 . Before me there was no god formed , neither shall there be after me . And 44.6 . I am the first , and I am the last , and beside me , there is no god . And the like , chap. 48.12 . Revel. 1.8 . and 22.13 . Since also all the reputed other gods are noted in Scripture for their novelty ; as Deut. 32.17 . They sacrificed to Devils , not to God , to gods whom they knew not , to new gods that came newly up , Judges 5.8 . They chose new gods , &c. Whence they are called gods made with hands , molten gods , gods of silver and gold , &c. I conceive 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 properly to be rendred , after-gods , though I deny not but that they may be turn'd other also .

What is further added , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Thou shalt have no after-gods before my face , is diversly rendred , as Coram me , before me ; so Hierom , Munster , the French , and Spanish Translations , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , beside me , so the LXX , and the Chald. Par. Martin Luther , Piscator , and the Low Dutch Translations , as also Castellio . But is any thing more clear in the Hebrew then that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies Super facies meas , upon my face ? so Arias Montanus turns the words . Nor do I doubt but others would so have rendred them , but that they thought fit rather to give the sense then the proper meaning of the words ; which seems somewhat harsh .

But if we consider what is the face of God , and how the after-gods may be said to be upon Gods face , the text will be clear to all who are spiritually minded . And what is the face of God but his Christ ? Exod. 33.14 , 15. Moses desires to see Gods face , that I may see or know thee , as a man is known by his face . And the Lord said , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , My face shall go before thee ; which the Chald. Par. turns 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 my Shekinah the in-dwelling Deity , which is the Christ of God , shall go before thee . Thus what we have , Mal. 3.1 . before me , is , before thy face , Matth. 11.10 .

And what do all the after-gods , but cover and obscure the face of God , even his Christ in us ? What other was Ashtoreth , 1 Kings 11.5 ? Is not that Goddess of the Zidonians worshipped as much at this day , as ever ? What is Ashtereth but wealth and riches ? And what else is Chemosh , the abomination of Moab , viz. the god of junketing after suppers of old , what is he but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 surfetting and drunkenness , Rom. 13.13 . of later times worshipped day and night ? Ye read of Tammuz , that is , Adonis , for which the women wept , Ezech. 8.14 . which is no other then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , pleasure and voluptuousness . The many Baalim which the Church confesses , Esay 26.13 . what are they but the Lording and ruling lusts , which have had dominion over us ? What is the inward Antichrist , that after-god , but the contrary unction , which teacheth lies , and opposeth the true Anointing , the Christ of God , which leadeth into all truth , John 16.13 . So that the Lord complains , that these false gods , and such as these , have made a separation between us and our God ; and our iniquities have hidden his face from us , Esay 59.2 . And well may he complain , when he is pressed under them as a Cart is pressed that is full of sheavs , Amos 2.13 . When he is troden under foot , Hebr. 10.29 .

Let us now look into our selves impartially , who ever we are , whether none of these after-gods be in us ; whether they be not upon the Lords face , and hide it from us , yea or no. Surely that , what ever it is , whereon the heart is fastened , and whereunto it cleaves without the Lord and his righteousness , that is an after-god ; because the Lord alone is to be loved with all our heart , and with all our soul , and with all our strength , and with all our minde , Luke 10.27 . It is much to be feared , that some of these after-gods interpose between us and the only true God , who is the first and the last ; since many there have been who have set up their Idols in their hearts , and put the stumbling-block of their iniquity before their face , yet have presented themselves before the face of God , Ezech. 14.1.2 . and the like we read , Hos. 7.1 , 2.

If therefore any of these after-gods be found in us , that good God who is the first , and the last , he hath prescribed us a method , what in this case we ought to do , and hath promised what he will do for us , 2 Chron. 7.14 . If my people , upon whom my Name is called , shall humble themselves and pray , and seek my face , and turn from their evil wayes ; then will I hear from heaven , and will forgive their sin , and will heal their land . Then will the Lord utterly abolish all the after-gods , and consume Antichrist with the Spirit of his mouth , and destroy him with the brightness of his coming , 2 Thess. 2.8 . Then shall we behold his face in righteousness : we shall be satisfied in the awaking of his image , Psal. 17.15 .

Thou shalt not take the Name of the Lord thy God in vain : Exod. 20. Ver. 7. For the Lord will not hold him guiltless that taketh his Name in vain . ] The Name of the Lord is generally understood to be either God himself , as Deut. 28.58 . This glorious and fearful Name , The Lord thy God . Or what other appellation , the Lord hath given to himself in Scripture , Exod. 33.19 . and 34.5 , 6 , 7. Psal. 9.10 .

What here is rendred , Thou shalt not take the Name , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which may be better turn'd , Thou shalt not bear the Name of the Lord thy God in vain . For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , though a very large word , yet generally signifies either to lift up somewhat , as a Banner , Esay 5.26 . So to take Gods Name : as here , & Deut. 5.11 . having taken up , to bear or carry : so to bear the Name of God and Christ . Thus the Lord saith of Paul , he is a chosen vessel to bear my Name , Acts 9.15 . 1 Cor. 6.20 . Glorificate & portate Deum in corpore vestro , & in spiritu vestro : so the Vulg. Lat. Glorifie and bear God , in your body , and in your Spirit : and so we shall bear the image of the heavenly , 1 Cor. 15.49 . Thus Arias Montanus renders the words before us , Non feres Nomen Domini , &c. Thou shalt not bear the Name of the Lord , &c.

This bearing of Gods . Name must not be in vain , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : which is commonly conceived to be the naming of God , whether in swearing , or otherwise , without necessity , without due reverence , without just cause , lightly , slightly , vainly . So the LXX 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which S. Cyprian renders in vanum , vainly ; and Aquila 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , rashly . All which is true ; but far from the full meaning of these words . For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God is his Name , and his Name is himself , as hath been shewen . And to bear that Name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is not only vainly and rashly , but also falsly , lyingly , and contrarily to the truth . For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rendred [ in vain ] by our Translators in the third Commandement , is turned by them [ false ] in the ninth Chmmandement , which Exod. 20.16 . is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 false , or lying , Exod. 20.7 . Deut. 5.20 .

So that what is commonly understood by taking Gods Name in vain , a light , rash , and unadvised kinde of swearing , it is much more ; and the signification of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which our Translators render , in vain , is to be inlarged to falshood and lying ; and so to perjury , false swearing , and forswearing . Yea , the Greek Interpreters very often render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 false and lying , Ezech. 12.24 . a vain vision 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a lying vision ; and the like , Chap. 13.6 , 7 , 8 , 9. Hos. 12.9 . and often elsewhere .

Yea , where the Lord forbids the bearing of his Name falsly , we are to understand all false pretences and shews of goodness , piety , God , and godliness , all false , feined , and counterfeit holiness , ( which especially in these dregs of time have been practised , according to that damnable art of Seeming ) to be prohibited in the third Commandement . And this the Sanction and establishment of this law , proves evidently by the following , just , and proper penalty . For what is further added , that the Lord will not hold him guiltlesse , is in the Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , Non mundificabit he will not cleanse him who bears his Name falsly or vainly . For whereas this Commandement is directed against hypocrisie ; and the end of the Law and Gospel is to render men pure as God is pure , holy as he is holy , the Lord here threatneth , that he will not purifie him , who pretends Gods Name and being , in shews of holinesse , but hath not that purity nor desires to have it , that he will not purifie or cleanse such an one . A due reward of hypocrites , who do all they do , by the art of seeming holy ; and thereunto intend all their endeavours , Mat. 23.5 . do all their works to be seen of men ; and therein rest themselves , as if to be reputed pure and holy were in-indeed to be the people of Gods holiness ; its just with the most holy God not to purge and cleanse these from their sins , since they desire not real and true purity ; and withal to render unto them , what they desire , a reputation and esteem among men as if they were pure and holy . Such is that generation , Prov. 30.12 . pure in their own eyes , yet not cleansed from their own dung . And of such our Lord saith , They have their Reward .

O that all the people of God well considered this ! That the proper Name of God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies Being , and he requires of all who bear his Name , Being , sincerity , reality and truth : That his Name is holy , and therefore he requires of us like holiness ; and that we purge our selves from all pollution of flesh and spirit , and perfect holiness in the fear of God . So will he purifie us and cleanse us from all our iniquities , 1 John 1.9 . and we shall be pure as he is pure , 1 John 3.3 . and as he is holy , so shall we be holy in all manner of conversation , 1 Peter 1.15 . The Lord strengthen us hereunto !

Thou shalt not bear false witness against thy neighbour . Exod. 20. Ver. 16. ] These words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and verbatim sound thus ; Thou shalt not answer [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] or speak against thy friend , neighbour , or companion , a false witness , or a witness of falshood . Where by witness , we understand not only the testimony or thing witnessed , as the Chaldy Paraphrast and the LXX here render it ; but also the person who bears witness , as Levit. 5.1 . If a soul sin and hear the voice of swearing , and is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a witness . So Deut. 19.18 . If 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the witness be a false witness , &c. where the words following are the same with these before us of the ninth Commandement , If the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 witness 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 mendatium respondit in fratrem suum , hath testified or answered falshood against his brother . So that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is here personally understood and in rectio ; thus : Thou a witness of falshood , or a false witness , shalt not answer against thy neighbour ; because witnesses were wont to be adjured , and to answer to interrogatories . But the Law is spiritual .

Christ is God Amen , Esay 65.16 . The Truth , and he that is true , 1 John 5.20 . And we who believe and love him , are in him who is true , and he in us , and he speaks in us and witnesseth unto us what is true : and we answer by our assent and consent unto him , the true and faithful witness , Rev. 1.5 . and from that testimony of truth , we speak the truth to our neighbour . And so our yea is yea : if we say yea , it answers unto the witness in our minde and heart : and so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( the minde and speech ) anagrammatically answer one to the other . It answers also to the thing testified , Pronuntiat uti res est ; and so likewise our yea is yea . And so on the contrary our nay is nay .

O how far is the present falsly called Christendom , from that which all pretend unto , the Christian life , conversation , and communication ! Doth not the Prophet foretel what manner of people we ought to be ? The remnant of Israel shall not do iniquity , nor speak lies ; nor shall a deceitfull tongue be found in their mouth , Zeph. 3.13 . Where shall we finde this necessary character of a Christian ? Take away lying , take away a deceitful tongue , and take away withal many a mans trade and his whole livelyhood , who get their treasure by a lying tongue , Prov. 21.8 . The just man lives by his faith ; these live by deceit and fraud .

But I hope there is such a remnant in the world , of whom the world is not worthy . Such as the Lord owns for his people , Children that will not lie ; upon which terms he is their Saviour , Esay 63.8 . Such as the sons of Jacob said they were , True men , Gen. 42.11 .

O that we all , who call our selves Christians , were of that number ! For there is a word which is clothed about with death : God grant it be not found in the heritage of Jacob ! Ecclus. 23.12 . It is the word of Belial , Psal. 101.3 . that is , the Devil and Satan , ( according to the Syrlac , 2 Cor. 6.15 . ) He is a lyar , &c. and the father of lyes and lyars , John 8.44 . and unto these he dictates and teacheth his lyes , and they become his lying children , by answering and consenting thereunto , and not hearing the Law of the Lord , Esay 30.9 . And out of that evil treasure of their heart , they speak lyes unto their neighbour . But we have not so learned Christ , if we have heard him , and have been taught by him , as the truth is in Jesus , that we put off , concerning the former conversation the old man which is corrupt , according to the deceitful lusts , and be renewed in the spirit of our minds , and that we put on the new man , who , after God , is created in righteousness and true boliness . Therefore putting away lying , let every one speak truth to his neighbour . Lord deliver our souls from lying lips and a deceitful tongue !

If the thief be not found , Exod. 22. Ver. 8. then the master of the house shall be brought unto the Judges , to see whether he have put his hand unto his neighbours goods . ] The sense of this Scripture is obscured by a mistake of our . Translators , who have added to the text a superfluous supplement [ to see . ] For they well knew , ( how ever they neglected it , ) that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is not only a conditional and interrogative , which is wont to be expressed by Si and an , if and whether , as they here turn it : But it s also a particle of swearing , affirmatively , if alone , Gen. 26.28 . Let us make a covenant with thee , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , if thou wilt hurt us , that is , as the LXX render it , that thou wilt do us no hurt . If 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 be added , negatively , 1 Kings 1.51 . Adonijah saith , Let King Solomon swear to me this day , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that he will not slay his servant with the sword . So the Chald. Par. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and the LXX , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that he will not kill me . Thus our Lord , Matth. 16.4 . A signe , saith he , shall not be given unto it ; which words S. Mark reports thus with an oath ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Verily I say unto you , if a sign be given to this generation ; which the Syriac expresseth , verily I say unto you , that a signe shall not be given unto this generation : and so our Translators rightly turn the words there , there shall no signe be given to this generation . So the servants of the King of Syria swear 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that they shall prevail over Israel , 1 Kings 20.23 . and other like examples we may adde , as that more notable , Psal. 95.11 . To whom I sweare in my wrath , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , If they shall enter into my rest ; that is , that they shall not enter into my rest ; as the Apostle explains those words , Hebr. 3.11 . compared with ver. 18. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that they shall not enter . So in this place before us , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is a note of swearing ; and the Scripture should be so expressed ; The Master of the house shall be brought unto the Judges , That he hath not put his hand to his neighbours goods . If this seem harsh , we must know , that an oath is wont to be understood by an Elipsis and defective speech , as in the former examples may appear . But if any supplement here be thought needful , it should not be that or any such as that which our Translators adde , [ to see , ] but rather [ to swear , ] for so the Greek Interpreters here have expressed the words ; the Master of the house shall come 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 before God ( so they render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which we more rightly turn Judges ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and shall swear that he hath not dealt wickedly in all the pledge of his neighbour , So Hierom also , & jurabit , and he shall swear . The Chald. Par. retains the genuine defect common with the Hebrew , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Si non . The Syriac also , and the Arabic , and Samaritan translations express the words in form of an oath . Vatablus also and the Tigurin Bible , and Castellie , as also Tremellius , who hath this supplement , Juramento se purgaturus , he shall be brought before the Judges , to purge himself by an Oath , &c. The like supplement hath the French , the Italian , and Spanish Translations , and two Low Dutch. The other was mislead by Luthers translation , as also Munster and Piscator , and one of our old English translations , which our last followed . But Coverdale and all the rest understood the words as an Oath .

And it is much that ours were so mistaken : For , in the 11 verse following we have the very same words with those before us in the form of an oath , as they there translate them .

Whence we may take notice , with what fear and reverence we ought to take an Oath ; for the Scripture here prescribes a defective speech in expressing an Oath , as they who speak , out of fear , are wont in speaking to lose some word or other . And the Scripture omits especially such words as bode evil , as execrations and curses , which are commonly understood in Oathes . And it may teach us in like case to forbear all imprecations and evil wishes to our selves or others , and to suppresse them under an Euphemismus or to use some circumlocution rather then plainly to pronounce them . Thus much even the Heathen may teach us , as in that known broken speech , Quos ego , sed motos praestat componere fluctûs . How much more may we learn this of David ? Psal. 132.3 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , If I come into the tabernacle of my house , and the like , ver. 4. that is , surely I will not , &c. How much yet more may we learn this of God himself ? who swearing useth an abrupt and imperfect speech which is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an antecedent without a consequent , If they enter into my rest , Psal. 95.11 . what remains is understood . Let us be followers of God and be taught by him , as his dear children , Ephes. 5.1 . and forbear swearing , and cursing , ( yea , and lying , and stealing , and committing adultery , &c. ) for which the land mourneth , Hos. 4.2 , 3.

Therefore now put off thine ornaments from thee , Exod. 33. Ver. 6. that I may know , what to do unto thee . And the children of Israel stript themselves of their ornaments by the Mount Horeb. ] The people had not put on their ornaments , as appears ver. 4. which is spoken by anticipation : otherwise the Lord had not here commanded them to put them off . The words contain the Lords precept with the end of it , and the peoples obedience thereunto . But whether that obedience be set forth by the place where it was performed , or from the cause moving them thereunto , there 's the question . For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 does not signifie [ by ] as it is here turn'd , but [ from , ] as it is rendred in the Chald. Par. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the Samaritan , the Syriac , and Arabic Versions ; also in the Vulg. Lat. A Monte ; LXX 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from the Mount Horeb. So Castellio and one Low Dutch Bible . Vatablus and Munster render the word juxta and ad ; yet they confesse , that its à Monte in the Hebrew . Tremellius and Diodati adde a supplement far from the Mount Horeb. Another tells us that here is Enallage praepositionis , an enallage or change of one preposition for another , viz. à for ad or juxta , from for at or nigh : But if we admit of such changes , we shall soon elude and lose that sense which the Spirit of God aims at . Only one of our old English translations hath from , but with an unreasonable supplement , viz. After Moses came down from the Mount Horeb. The rest of our translations have by , or under or before , as others have at or neer . It s evident from this variety of translations , and all differing among themselves , and from the Original , that there must be something amiss : they saw not how the word would yield a good meaning if rendred from .

But suppose , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 be turn'd from , as from the Mount Horeb , what sense shall we make of it ? The Mount ( whether Sinai or Horeb , two tops of the same Mountain , where the Law was given ) signifies the Law there given by a Metonymie , Hebr. 12.18 . Ye are not come to the Mount that could be touched , that is the Law given in Mount Sinai or Horeb , opposed to the Gospel figured by Mount Sion , ver. 22. whence it went forth , Esay 2.3 . Compare also Gal. 4.21 . with 24. As for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it doth not only note a distance , but implies a cause , as Hos. 12.9 . I am the Lord thy God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from the land of Egypt ; that is , from my bringing thee out of the Land of Egypt . It is the Lords argument whereby he claims his people as peculiar to himself , Exod. 20.2 , 3. And that indeed it is so to be understood here , the Prophet more fully expresseth himself , Hos. 13.4 . I am the Lord thy God from the land of Egypt , and thou shalt not know a god besides me .

Let us then lay these together . Moses saith that from the Mount Horeb , or the Law , the people stript themselves of their ornament , ( the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is singular . ) For from the work of the Law upon men , they begin to put off their own ornament , their own righteousness , their own holiness . The people had adorned themselves as a Bride , to enter covenant of mariage with their God , Exod. 19.10 , 11. Which done , their first national sin was spiritual adultery with the Egyptian Apis an Ox ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the most powerful god to the Egyptians , saith Aelian , ) or a Calf , which they made in Horeb , and worshipped the molten Image , Exod. 32.4 , 5 , 6. Psal. 106.19 . Whence , by metaphor taken from an Ox , which being head-strong shakes off the yoke , the Lord first calls this people stiff-necked , from their worship of the Egyptian Ox , Exod. 32.9 . and 33.3 . And often he afterward mindes them of this idolatry , by calling them stiff-necked , and by metaphor from an unthankful Calf kicking the Dam , Jeshurun waxed fat and kicked , Deut. 32.15 . According to a like metaphor , Plato said that his ingrateful Scholar Aristotle was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Fole .

Notwithstanding this great sin , the people were yet in their Holyday-clothes , Tanquam re bene gestâ , as if they had kept a Feast to the Lord ; as Aaron caused it to be proclaimed , Exod. 32.5 . And the Priests oftentimes have made Calves , even of themselves , to please the people , Populo ut placerent , quas fecissent fabulas . And at this day too many think , by their forms of godliness , their bravery of Religion , to serve God and Apis , God and Mammon , God and the Devil and their own lusts together ; as the Apostle makes application of this example , Be not ye Idolaters , as were some of them , as it is written , The people sat down to eat and to drink , and rose up to play , 1 Cor. 10.7 .

In this case the Lord , though he knowes all his own works and ours , and the events of them , yet he would seem not to know what to do with such a people , but utterly to consume them . Unless from the work of the Law upon them , they strip themselves of their ornament , their own righteousness which they have taken on .

Consider this , who ever thou art , spiritually minded Reader ! Omnia in figura contingebant illis , all things befel that people in figure , and were written for our admonition , especially this story , as hath been shewen . Would we that the good spirit of our God should be with us , and destroy our spiritual enemies , and lead us into the land of Righteousness ? ( which was in figure here mainly desired , as appears v. 3.4.12 . — 16. ) Let us then not pride our selves in a robe of righteousness , or pompous ostentation of holiness , which we have either chosen and clothed our selves withal , or such as hath been imposed upon us by others , while our Idols are yet erected and set up in our hearts ; lest the Lord consume us , ver. 5. But knowing the terrour of the Lord , let us begin from Mount Horeb , even from the holy Law , and the holy fear wrought in us thereby , Exod. 20.20 . to devest our selves of our false righteousness , whereof the Spirit at this day reproves the World , John 16.10 . And let us lay our selves low before our God and put on Sackcloth , that is , be clothed with humility , 1 Pet. 5.5 . See the good effect of such humiliation from legal terrour , in that loose debaucht Heathen King of Nineveh , and how it won upon his favour : He arose from his Throne and laid his robe from him , and covered him with Sackcloth , & sat in Ashes , Jonah 3.8 . See it in a foolish King Rehoboam and his people , 2 Chron. 12.7 . See it in an idolatrous and a bloody King Ahab , 1 Kings 21.29 . the good God spared them all . And if thou begin from Mount Horeb , from the work of the Law humbling thee , and put off the rags of thine imaginary righteousness , thou shalt see the like effect in thy self . Let us hear S. Peters counsel ; Humble your selves under the mighty hand of God , that he may exalt you in due time . So will he be with us , and go with us , and subdue our enemies in us ; and his good Spirit will lead us into the land of righteousness . O that this were come to pass in every one of our souls !

Thou shalt make the dishes thereof , and the spoons thereof . ] It is true , Exod. 25. Ver. 19. that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the latitude of it , may signifie a Spoon , as from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies what is crooked or hollow ; and so Pagnin here renders the word Coclearia , Spoons . As also Numb. 7.14 . the Princes of Israel offered 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which our Translators turn Spoons : and Jer. 52.18 , 19.

Whether the word be rightly rendred or not , will appear , if we enquire , to what end and use these Spoons were made : surely to hold the Frankincense which was to be put upon the Table of Shew-bread , as appears Levit. 24.7 . And therefore everyone of the twelve Princes offered his Spoon full of incense . This cannot be the meaning of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in these and other places , as may appear by these reasons .

1. A Spoon was no proper vessel for the Incense , but that which the Latins , saith Festus , call Acerra , vel dicunt arculam esse thurariam , scilicet ubi thus reponehant ; a little vessel wherein they put Franckincense . Vatablus having rendred the word Coclearia , Spoons , he explains it by thuri●ala , in quibus ponebatur thus , Boxes wherein Incense was put . So likewise the old Greek Glossary hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , acerra , thuribulum , a receptacle for Franckincense .

2. Moses having mentioned 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the vessels for Franckincense , he addes the covers thereof . Now it is not likely , surely it is not usual that Spoons have their covers made for them .

If they be not Spoons , what are they ? The Italian hath ( as also Hieron ) cups , but in the margent incense-vessels . And the French Bible having Spoons in the Te●t , explains the word by vessels of incense , in the margent . Piscator turns 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ranchpfenlin , which he explains A vessel wherein men put incense . As for an English word to answer to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it s easier to shew what they are not then properly and in one English word , what they are . We may , till we can express the word better , be content with Incense-vessels .

The Lord hath his Table in the Holy , and hath furnished it richly and plenteously with dishes of shew-bread , the figure of the living bread , or , the bread which is the living Word that came down from heaven , John 6.32 , 33. and with bowls for wine , that we may drink into one spirit , 1 Cor. 12 , 13. with Incense-vessels also ; that partaking of the plenteousness of Gods house , and so shewing forth the death of the Lord Jesus , the incense of our prayer may , without seeking applause of men , Matth. 6.5 . or wandring of the minde , by right and single intention , be directed unto God , until Christ come to be our life , 2 Cor. 11.26 . For therefore we alwayes bear about in our body the dying of the Lord Jesus , that the life also of Jesus may be made manifest in our body . For we who live are alway delivered unto death for Jesus sake , that the life also of Jesus may appear in our mortal flesh . The Lord vouchsafe so great grace unto every one of our souls !

Keeping mercy for thousands , Exod. 34. Ver. 7. forgiving iniquity , transgression and sin . ] The words contain a part of Gods Name revealed unto Moses . The first word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hath the first letter extraordinary great ; whereby the Lord shews wherein and in whom he shews mercy ; viz. in the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in that springet , that sprout of righteousness , by whom 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 he saveth us . Of whom the Prophet speaks , Esay 11.1 . There shall come forth a Rod out of Stem of the Jesse , & a Shoot 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( which is ill turnd by our Translators a Branch : Do we call that a Branch which growes out of the Root of a Tree , or rather a Shoot or Sprout ? ) shall grow out of his roots ; that is Christ , as the Chald. Par. turns it . Behold 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a King shall come forth of the sons of Jesse 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and Christ shall be anointed of his sons sons .

What is here rendred [ Forgiving , ] is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , properly 1. Bearing , and 2. Bearing away . 1. Bearing ; So the Prophet Esay . 53.12 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 bare the sins of many : As indeed he doth in us , and that with great patience and long-suffering , saith the Apostle , 2 Peter 3.9 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Lord is long-suffering toward us . 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies also bearing away . So Vatablus confesseth in his marginal notes , that it is in the Hebrew , Auferens , though he puts Condonans in the text . Hierom also hath Aufers , thou takest away . So likewise the French Bible , and the Spanish . Munster also , and one Low Dutch translation . And so the LXX render the words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 taking away sins and iniquities . And the LXX translation is constant herein . For where Moses beseecheth God to make good this his Name unto his people , Num. 14.17 , 18. the same words are repeated both in the Hebrew and in the LXX .

And great reason there is for this translation . For it is more glorious unto God to take away sin , then only to forgive it ; both in regard of the act : because to cleanse is a greater work then to pardon only , 1 John 1.9 . He is faithful and just to forgive us our sins , and to cleanse us from all our unrighteousness . And also in regard of the Agent . For it is God alone who can take away sin , whereas a man can forgive sin against himself , and is bound so to do , Matth. 6.14 , 15. and 18.32 , 33. Mark 11.25 , 26.

Besides , Forgiveness of sin doth not enter us into eternal life ; but the taking of it away , and cleansing us from it , Hos. 14.2 . Take away iniquity , and receive us graciously : The former must be done before the later . Otherwise there should some unclean thing enter into the holy City ; which is everlastingly excluded , Rev. 21.27 .

Consider these reasons well , who ever thou art ; for they are of moment and of nearest concernment to thine immortal soul , that it be cleansed from all pollution .

Consider also who bears thy sins in thee , and would bear them away from thee , didst thou not hold them fast , and refuse to part with them , Jer. 8.5 . Take heed that thou abuse not this Name of God so full of clemency , goodness , and long-suffering remember , Laesa patientia fit furor , patience overcharg'd becomes fury . Thou art now under the kingdom and patience of Jesus Christ , R●● . 1.9 . And thou hast long known the meekness and gentleness of Christ , 2 Cor. 10.1 . Beware of their resolution , who harden themselves against him , that they may know his meekness , and prove his patience , Wisd , 2.19 . lest that come to pass unto thee , which befals all such as neglect the present pretious and blessed opportunity of grace offered them , lest thou abuse the patience and meekness of the Lamb , and be made sensible , when it will be too late to prevent it , and be forced to feel the wrath of the Lamb , Revel. 6.15 , 16 , 17. Take notice also , as of this part of Gods Name , that be bears and bears away iniquity , transgression , and sin ; so of that other part of his Name also , which next followes , that he will by no means cleanse the guilty , that he will visit the iniquity of the fathers upon the children to the third and fourth generation , Learn also to pray not only for pardon and forgiveness of sin , ( while yet thou livest in sin , and thinkest it impossible to live otherwise ) but also for the purifying and cleansing of thy sin . So the Prophet instructs Israel to pray ; O Israel , return unto the Lord ; for thou hast fallen by thine iniquity . Take with you words ; turn to the Lord , say unto him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Take away all iniquity , and receive us graciously , &c. Hos. 14.1 . &c. So will the good God heal our backsliding and love us freely , and his anger shall be turned away from us ; and he will make good his Name of grace unto us , and the Lamb of God shall bear and take away all our sins , O that that were come to pass !

Leviticus .

IF his offering be a burnt Sacrifice of the herd , Levit. 1. Ver. 3. let him offer a male without blemish , he shall offer it of his own voluntary will , &c. ] I deny not but what is here turn'd , without blemish , answers to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the LXX . But since the Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here used signifies not only privatively , without blemish , but positively also perfect , and having all inward and outward accomplishments without defect , without redundancy . Since also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( whence 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ) is from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Macula , a spot or blemish ; whereas no blemish or spot in the skin of the beast to be sacrificed , made it unfit for the service , but some other default or superfluity , such as we finde , Levit. 22.22 . Lastly , since Christ himself was hereby typified , according to Hebr. 9.13 , 14. The Translators might have afforded a type of Christ , this epithet of perfect , though they hardly afford it , unto any of those who are Christs , without some allay or other in the margent .

What is here rendred , of his own voluntary will , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which may be as well , for his favour , that is , for the obtaining favour to himself from the Lord . For the office may be referred as well to the Lord , to whom the burnt Sacrifice is offered , as to the person who offereth it . He shall offer it for grace or favour to himself from the Lord . And accordingly the Lord makes promise of acceptance , verse 4. On the contrary , the Prophet tells the Jews in the same expression , Your whole burnt-offerings 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 are not to acceptation , Jer. 6.20 . This hath been the most ancient translation of this Scripture . So the LXX 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , He shall bring it acceptable . So the Chald. Par. the Syriac , Arabic , and Samaritan versions : the Vulg. Lat. Martin Luther , three Low Dutch translations , the Tigurin Bible , and Castellio , and of our old English , Coverdale and another . And to this I rather encline ; because the whole burnt Sacrifice offered to the honour of God , prefigured the body of sin to be destroyed ; and that service accepted through Jesus Christ , of the Lord .

But because the Lord loves a cheerful giver , saith the Apostle , 2 Cor. 9.7 . I dare not reject that other translation . Yea , why may we not , according to that admirable fulness of the holy Word , admit of both ? Namely so that the mortifying Spirit of God excites the Good will of him who offereth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 according to his own will ; that the Son ( through whom we offer up all our Sacrifices , Hebr. 13.15 . ) meets him who offers willingly . That the Father , through the mediation of the Son , accepts of him who so willingly offereth , and his offering 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to his grace and savour .

Thus is the service of God pourtrayed in the ceremonies of the Old Testament , especially in this mystical Book ½ and lively represented in the New .

Since the Lord promiseth so gracious acceptation , let us be encouraged willingly to come , and bring our whole burnt offering [ the dally mortification of our sin ] through the mediation of the High Priest ; so shall we and our Oblation finde acceptance in the Beloved , Ephes. 1.6 .

If thy oblation be a meat offering baken in a pan , Levit. 2. Ver. 5. it shall be of fine flower unleavened , mingled with oyl . ] It s much doubted , what 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is ; whether a Pan , as it s here turn'd , or a flat plate , or a slice , as it is in the margent , or a Platter , or a Gridiron . For all these have their Authors : and we are left to conjecture , what it is , or which of all these it is : or whether none of all these .

I know , all , or most Expositors have herein followed the judgment of a learned Jew . Howbeit , since in doubtful things , every man hath liberty to conjecture , I believe , that this vessel was neither slice , nor flat plate , much Iess a Gridiron ; but rather a baking ; or boyling , or Frying-pan .

My reasons are 1. From the original of the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which , according to the most , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to hide ; so that it seemes a vessel of some depth ; wherein the meat-offering was to be hidden .

But whereas some conceive , that the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which we read , 1 Chron. 23.29 . We must 2. Further enquire concerning the use of this vessel ; which was , that therein the meat-offering was to be baked , or boyled , or fryed . Now since we read , Levit. 6.14 , 15. that the meat-offering was thus offered ; the Priest shall take of it , his handful of the flowre of the meat-offering ( and then is added , ) and of the oyl thereof , its apparent ; that the vessel wherein it was boyled , or baked , or fryed , could not be a smooth plate or stice , much less a Gridiron ; since such it must be , that must hold the oyl as well as the meat-offering ; which therefore could be no other then some hollow pot or baking , or boyling , or Prying-pan . Hierom renders the word by Sartago a Frying-pan . So Pagnin , Vatablus , Munster , Tremellius , and the Tigurin Bible . And whereas verse 7 , we read o● a meat-offering in a Frying-pan ; Hierom , and the other Latin Translators there have Frixorium , which differs from Sartago .

But what is this to us ? The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or meat-offering is rendred by the LXX sometime 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Sacrifice ; which is here used , sometime 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a gift , as Gen. 4.4 . but that is most-what used for gifts given by Subjects to their Princes , as 1 Kings 4.21 . and elsewhere : sometime 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Oblation , as Psal. 40.6 . This gift is offered unto God either by Christ himself , or by those who are Christs . 1. Christ himself gave himself unto God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Oblation and Sacrifice unto God ( both which words answer to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the meat-offering ) Ephes. 5.2 . and thereby caused the legal Sacrifice and Oblation ( prefiguring him ) to cease , Dan. 9.27 . 2. In vertue of Christs Sacrifice and Oblation , they who are Christs , offer up Sacrifices and Oblations unto God ; either immediately , as their prayers , so Psal. 141.2 . Let my prayer be directed unto thee as the incense , and the lifting up of mine hands as the Evening Sacrifice . Or mediately when men do good works unto men , which God accepteth as done unto himself , Phil. 4.18 . Hebr. 13.15 .

Yea , the converted Gentiles , as the Prophet foretold , Esay 66.20 . were to be offered up as a meat-offering in a clean vessel , which the Apostle , as the Priest , offered up , Rom. 15.16 .

But whereof did the meat-offering consist ? Surely of fine flowre , as appears , Levit. 2.1 . The flowre of that wheat , which fell into the ground and died , and brings forth much fruit , John 12.24 . which our Lord understood of himself , and so decipher'd himself unto the Greeks who came to Jesus , ver. 20.21 . They came to see his person , and he shews the mystery of himself , that he is the increase of God growing up in us ; even the pretious fruit of the earth , James 5.7 , 8. which must be grownd or beaten , so that the husk and bran must be purged from it . For so Christ growes up in us , according to the flesh and letter , until we have been dead with him and risen with him ; we then attain unto some maturity and ripeness ; when , as unto the flesh , he disappears , and we then begin to know him according to the Spirit , 2 Cor. 5.17 . and become new creatures .

Upon this unleavened , sincere , fine flowre , the oyl is powred , Levit. 2.1 . That oyl is a figure of the holy Spirit and love of God , that perfect gift which descends from the Father of lights , James 1. For when Truth thus springs out of the earth , Righteousness looks down from heaven . Psal. 85.11 . This meat-offering must have Frankincense upon it , even the incense of our prayers , Psal. 141.2 .

This meat-offering , no doubt , is a pretious gift ; and it requires a clean vessel , which may hold it , even a pure and clean heart , Esay 66.20 . The Lord is good unto such an Israel , Psal. 73.1 . who are of a clean heart . Such as these shall see God , Mat. 5.8 . Such a meat-offering , such a clean vessel , with all our persons , devotions , and prayers , shall be accepted of God being sanctified by the holy Ghost , Rom. 15.16 .

If a soul shall sin through ignorance against any of the Commandements of the Lord ( concerning things which ought not to be done , Levit. 4. Ver. 2.13.22 . ) and shall do against any of them . ] I have three exceptions against the translation of this second verse ; whereof two are common to verse 13. & 22. 1. What is here rendred , against any of the Commandements , is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ex omnibus praeceptis , of all the Commandements . 2. What they put in a Parenthesis , concerning things which ought not to be done , is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which should not be done . 3. What is turn'd , against any of them , is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from one of them .

1. What a difference is here in the first ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , among all the significations reckoned up by Grammarians , doth not signifie , against : nor doth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifie any , unless joyn'd with a negative , as Exod. 20.10 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Non facies omne opus , i.e. ullum ; that is , ( as our Translators turn that place well , ) thou shalt not do any work .

2. What reason had they to put those words in a Parenthesis ? concerning things which ought not to be done . And what need was there of that supplement ? concerning things . I suppose , ( to make the best of it , ) it might be this pious consideration ; whereas these words [ the Commandements of the Lord , ] come immediately before , if these words , [ which ought not to be done , ] shold so follow , there might be an ill inference made , viz. That some of the Commandements ought not to be done . But they well knew , that as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies , as well a negative precept , as an affirmative , as the Rabbins call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a precept-do , an affirmative precept ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a precept-thou shall not do , a negative precept ; so that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a precept or Commandement is common unto both . Yea , themselves elsew where so render the words without scruple , as Psal. 15. wherein there are more negatives then affirmatives , yet they conclude the Psalm , he that doth these things , shall never fall , Zach. 8.16 , 17. These are the things which ye shall do , &c. where there are things to be left undone , which the Lord saith , he hateth . Yea , although the Decalogue or Ten Commandements are more of them negative then affirmative , yet how ordinary is it with the Lord to enjoyn us to do his Commandements . For to do them , is to obey them , whether affirmative or negative .

3. What they turn , against any of them , is , from one of them . And ver. 13. If they have done some what against any of the Commandements , whereas the Hebrew words are , if they have done 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 one of all , &c. And again , verse 22. If the Ruler hath done somewhat — against any of the Commandements , &c. the words are to be rendred as before , if he hath done one of all , &c. In these places the note of universality , all the Commandements , and the singularity of the breach and violation of one of them , are both slur'd , and vanish in conceptum confusum , into an obscure indefinite .

How much better hath the Tigurin Bible expressed both ? in ver. 2. If a soul shall sin through errour , in cunctis prohibitionibus Domini , quae fieri non debebant , ipse verò unum ex illis fecerit , &c. In all the prohibitions of the Lord , which ought not to be done , but he hath done one of them , &c. So Vatablus . So Luther also mentions one of the Commandements ; and two Low Dutch Translations . Pagnin also and Tremellius , Piscator , and the French Bible .

I note this the rather , because of that almost general neglect of Gods Commandements , held by some not to belong to a Christian man ; by others , to be impossible to be kept through the grace of God by any man : and this opinion amounts to the same in effect with the former ; whereas these three verses , beside manifold other Scriptures , forcibly prove , that , as the Lord requires both of the Priest and the People , of the Ruler , and all and every one under his power , an universal regard to be had to all and every one of his Commandements ; so he supposeth , that all and every one of these , have respect unto all the Commandements of God , and to every one of them ; in that he prescribes an offering , in case any one of them hath broken one Commandement , and that out of ignorance and errour .

And certainly the like care and observation , yea , greater ought to be had by us Christians , in respect of all & every Commandement of God . For although it be now almost commonly believed , that there is something to be remitted and abated of the strictness and rigour of the Law in our Evangelical obedience , in regard of that which was required of them who lived under the Law , that assertion is altogether groundless and untrue ; which yet therefore hath obtained belief and approbation amongst most men , because it is easie : For they love an easie religion a-life , Proclives à labore ad libidinem , men by corrupt nature hate what is hard and difficult , & love their ease . But the Gospel indeed requires more obedience of us then the Law ; which may appear , as by that which our Lord affirms , Except your righteousness exceed the righteousness of the Scribes and Pharisees , ( which yet was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the most strict Heresie , as the Apostle calls it , Acts 26.5 . ) ye shall by no means enter into the kingdom of heaven , Matth. 5.20 . As also by our Lords exposition of the Law , that the obligation of it reacheth to the soul and spirit , Matth. 5.21 , &c. Yea , the penalty of disobedience to the Gospel , is more grievous then that for the breach of the Law : For if the word spoken by Angels was stedfast , and every transgression and disobedience received a just recompence of reward , how shall we escape , if we neglect so great salvation ? Hebr. 2.2 , 3. and 10.28 , 29. He who despised Moses Law , died without mercy under two or three witnesses : How much sorer punishment shall he be thought worthy of , who hath troden under foot the Son of God ? &c. And great reason there is : For where the Lord hath given more grace , he may justly expect more obedience and duty from us , according to our Lords rule of equity , Luke 12.48 .

Let us well consider this O Reader , who ever thou art , and let us conscientiously regard every one of Gods Commandements , and take great heed , lest we break any one of them ; since he who breaks but one Commandement , is guilty of all , James 2.10 . As in a copulate Axiom , saith the Logician , one false part renders the whole Axiom false . And a Chrystal Glass or Mirrour , though broken but in one part , yet the whole Glass is said to be broken : And one breach made in the Glass of righteousness , the holy Word of God , renders the whole broken . Thus divers books of Scripture are knit together by copulatives , in their beginnings ; as the books of Moses , Exodus , with Genesis , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; and these , &c. So Leviticus with Exodus , Numbers to Leviticus . The book of Joshua to Deuteronomy , Judges to Joshua , Ruth to Judges , Samuel to Ruth , and divers other ; making the whole Scripture as it were but one large copulate . And so many of the Ten Commandements are knit together , as , Thou shalt not kill : neither shalt thou commit adultery : neither shalt thou steal : neither shalt thou bear false witness against thy neighbour : neither shalt thou covet thy neighbours wife , &c. Deut. 5.17 . — 21. And thus the multitudes of Gods law , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hos. 8.12 . are united as with manifold links ; whereof if one be broken , the whole will and law of God is infringed and violated . And the authority of the Law-giver is slighted , ( which is the Apostles reason ) for he who said , Thou shalt not commit adultery , said also , Thou shalt not kill , James 2.11 .

O how careful of these things were the Ancient Doctors of the Jewes Church ! They accurately summ'd up the numbers of Gods Lawes , and divided them into affirmative and negative . The affirmative precepts they found to be two hundred forty eight , correspondent unto the same number of bones in a mans body . Which , as they are the strength of the mans body ; so are the spiritual Commandements and Lawes of God , the strength of the inward man . As David acknowledgeth , Psal. 138.3 . Thou hast fortified me with strength in my soul . And therefore when the Lord was now about to change Abrams name to Abraham , he commanded him , Walk before me and be perfect , Gen. 17.1 . — 5. And then called him Abraham , which name contains the same number in it ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 200. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 40. total 248. Whence the Lord testifies of Abraham that he had kept his Charge , his Commandements , his statutes , and his Lawes ; Gen. 26.5 . The negative precepts are 365 , answerable to the number of Nerves and Ligatures in mans body , as the Anatomists have observed . By these are united the forees and powers and strengths of the inward and spiritual man , which must be knit together , that the Spirit may come and dwell in it . So we read , Ezech. 37.1 . — 10. that the sinews joyned bone to his bone , and then the spirit entred into the whole body . And our obedience hereunto must be perpetual , as figured by the dayes of the year , of the same number , 365.

Of all these , ten only were written in the Tables which God gave to Moses , Exod. 34.28 . as being the radical and principal Commandements unto which , all the other may be reduced . And these are fitted to the number of our fingers , the instruments of our work . And hence all Nations reckon by the number of Ten , as the most determinate and full number , and then begin again .

The reason why the Lawes of God were thus multiplyed , appears from the necessity of man to whom these Lawes were given ; and the great goodness and mercy of God the Lawgiver . Mans necessity was great ; he had a grievous fall , even from Heaven to the Earth ; even from an heavenly minde and affections , unto both earthly ; from wisdom to foolishness , ignorance , and errour ; from rectitude and uprightness , to obliquity and crookedness ; from one to many , from the Creator to the creatures .

When therefore the man hath lost his happiness in the one and only God , he seeks and hunts for it , among the many creatures . According to what the Wiseman saith generally of all men , Eccles. 7.19 . God made man 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the word is appellative , not proper , ] God made thee , and me , and every person upright ; as appears by the opposition following ; but they have found out many inventions . He is said to have forsaken the fountain of living waters , Jer. 2.13 . There must therefore have been some time when he enjoyed it and had union with it . He is said to be alienated from the life of God , Ephes. 4.18 . Sometime therefore he lived that life . He is said to have fallen , and therefore sometime he had stood .

Now being fallen from unity and uniformity , to multiplicity , division , partiality , distraction , discord , disagreement of minde , fansie , thoughts , understanding , heart , will , affections , all these divisions and partialities both one from other and in our selves ; hence appears the great necessity of a manifold law , which might pursue the man in his manifold aberrations and strayings from his God ; which might follow him in every thought , will , desire , affection , and ferret him out of every hole . So that these many lawes are a certain badge and evidence of that manifold misery , whereinto we are fallen . For , as Plato reasons , Where there are many Physitians , it followes that the people must have many diseases . And where there are many Lawyers , there must be many strifes and divisions : so we may reason , That where there are many Lawes , there are many breaches of Lawes ; and where there are many remedies , many healing doctrines ( as the Law is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , curing or healing doctrine , 1 Tim. 1.9 . ) there must also be many spiritual maladies .

2. Other reason there is from that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ephes. 3.10 . that manifold wisdom , grace , and goodness of God , who proportions unto the mans manifold sins and miseries , a manifold law : So that there 's not any good work the man can do , but , among the manifold affirmative precepts there 's a law and a rule for it . Nor is there any sin that the man commits , but , among the manifold negative Commandements , there is a prohibition of it .

These Commandements of God are sometime delivered in full decalogue ; sometime contracted into a lesse number , as Deut. 10.12 . Sometime to a less then that , Zach. 8.16 . and yet to a less number , Mich. 6.8 . The same , upon the matter , with what we read , Matth. 23.23 . Yea , our Lord reduces them to two , Matth. 22.36 . — 40. Can they yet be brought to a less number ? Rom. 13.9 , 10. Love is the fulfilling of the Law . All the Commandements affirmative and negative are contracted into one .

O consider this , who ever love God and his righteousness , who have been long busied about the multitudes of Gods Lawes . Let us have respect unto all the Commandements , Psal. 119.6 . And surely as Gods righteousness thrives in us , he will abbreviate and make short his Commandements , Rom. 9.28 . The end of the Commandement , is love out of a pure heart , and a good conscience , and faith unfained , 1 Tim. 1.5 . that most excellent way , 1 Cor. 12.31 . which is violently broken from the 13th Chapter . Wherein S. Paul tells us , what that most excellent way is , even Charity ; greater then Faith and Hope , ver. 13. That bond of perfection , Col. 3.14 . that new and old Commandment , Love ; that we walk after his Commandements , 2 John 6. the new and old way ; wherein if we walk , we shall finde rest unto our souls , Jer. 6.16 .

Let us hasten to that unity , that one Commandement , that day of love . Let us hasten the coming of that day , that one day , Zach. 14.7 , 8 , 9. It s a strange exhortation , but it s the Apostles , 2 Pet. 3.12 . We rather say , Phosphore redde diem — we wish for the day , Acts. 27. That the day would hasten to come to us ; not that we should hasten to the coming of the day . But such is the goodness of the Sun of Righteousness that he shines alone in his Saints ; ( as Apollo and Sol , the Sun , have their names from shining alone , saith Macrobius ) when his day-light appears . He then contracts all that multiplicity of starlight into himself . For as the multitude of Stars were made in the firmament of heaven , and every one of these contributed its share of light unto the World , before the Sun was made : Even so the multitude of Lawes , and every respective Commandement gives light unto the man , until the day begins to dawn ; and as the day-light appears , one Star after another disappears ; and still they become fewer and fewer , until the Day-star , ( that is the Sun , according to the Syriac , ) ariseth in our hearts , 2 Pet. 1.19 .

If the Priest , Levit. 4. Ver. 3. that is anointed , do sin , according to the sin of the people . ] The words rendred as they are , make a good sense ; according to that of Hos. 4.9 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the people , so the Priest : But it is not here 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; whereas 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is more frequently used in Scripture for the expression of similitudes . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 most-what rather notes a motion toward some end ; as Judges 8.27 . Gideon made it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for an Ephod , 2 Sam. 2.4 . They anointed David 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which the Chal. Par. turns 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that he should be King . And of like nature is this Scripture : If the high Priest ( so the Chaldy Paraphrast and the LXX here understand him ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sin to the guilt of the people , or , to the sin of the people , to make them sinful and guilty . So the Chald. Par. If the great Priest 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sin to the sin of the people ; and the LXX clearly render the words so , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , if the high Priest being anointed sin to cause the people to sin , or , that the people sin . Which must not be understood not on set purpose ; for then it could not be a sin of ignorance , ( which , in this Chapter , is principally intended , ) but a sin of malitious wilfulness , which admits of no Sacrifices , Hebr. 10.26 . but deserves outting off , Num. 15.30 .

So Hierom also turns the words , Delinquere faciens populum , making the people sin . So Vatablus , and the Tigurin Bible , Piscator also both in his High Dutch , and Latin Translation , turns the words thus , If the Priest so sin that he brings a guilt upon the people . So likewise Diodati ; if the chief Priest so sin , that the people is made culpable . To the same purpose , Luther & three Low Dutch Translations . There are also two of our old English Translations , that of Coverdale and another , which so render the words . Tremellius speaks home to this purpose . If the Priest , who is anointed , sin ad reatum populi , to make the people guilty ; which he explains by leading them into guilt , giving them matter of offending , either by doctrine or example : And he confirms this Translation with a parallel Scripture , 1 Chron. 21.3 . where Joab saith thus to David , urging him to number the people , why shall it be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for a guilt unto Israel . And Castellio having turn'd the words , si deliquerit in noxiam populi , if the Priest shall sin to the offence of the people ; he explains it in his Annotations ; Cujus delicto , &c. by whose fault , the people may be made guilty ; as the disease of the head or other member , reacheth to the whole body : and as Achats and Davids sin hurt all the people .

And this translation may be confirmed by the constant tenor of the Scriptures ; which blame not the people for the sinnes of the Priests or of the Prophets , as the other translation doth ; but the Priests and Prophets , for the sinnes of the people . Thus , for the sin of Eli's sons the Priests , the people abhorred the offering of the Lord , 1 Sam. 2.17 . as he tels them ver. 24. Ye make the Lords people to transgress . And the Prophet , out of compassion toward the people , he tels them , O my people ! they who lead thee , cause thee to erre , Esay 3.12 . and the like , Chap. 9.16 . And Jer. 23.15 . From the Prophets of Jerusalem is prophaneness gone forth into all the Land ; and 9 , 10 , 11. The adultery , swearing , or cursing , and violence of the people , is laid to the Prophets and the Priests charge . And the Prophets and Priests are said to have shed the blood of the just in the midst of Jerusalem , Lam. 4.13 . that is , by their sins , they occasioned them to be slain ; as Ezech. 13.19 . they are said to slay the souls that should not die . Yea , that whole Chapter is on this argument . And very often elsewhere the Lord takes up the same complaint against the Priests and Prophets . Whence it appears , that their sin is peccatum peccans , a brooding sin , which makes the people sin , and becomes exceeding sinful .

Let them sadly consider this , who , I hope , out of ignorance , ( as being themselves deceived by their Authors , whom they follow , ) teach the people such doctrine , as , not accidentally and occasionally , but directly and per se , causeth them to sin ; such is that catechetical doctrine , That no man is able either of himself , or by any grace received in this life , perfectly to keep the Commandements of God , but doth daily break them in thought , word , and deed . Surely the people , to whom the Law was given first , thought themselves able to keep it , as appears , Exod. 24.3.7 , 8. Nor did Moses blame them for promising so to do ; but he directs them how to keep it , Deut. 30.6 , 7 , 8. — 14. Other Scriptures sound the same thing , Psal. 119.1 , 2 , 3.6.10.32 . &c. and 130.8 . and 138.8 . Prov. 2.7 . beside manifold more Scriptures . It is true , that no man is able of himself , either to think a good thought , 2 Cor. 3.5 . or repel an evil : But is not this a disparagement unto the Spirit of God , that no man should be able by any grace received in this life , perfectly to keep the Commandements of God , but doth daily break them in thought , word , and deed ? I shall instance but in one Scripture . If what is there delivered be true , what then is meant by the Apostle , Rom. 8.3 , 4. God sent his Son in the similitude of sinful flesh , and for sin condemned sin in the flesh , that the righteousness of the Law might be fulfilled in us , who walk not after the flesh but after the Spirit ?

Is God the Father and Son utterly frustrate of their end , so 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 our Lord there delivers , and fear , lest the like or a worse judgement remains for themselves .

My Brethren ! The hand of the same Lord of Hosts is stretched out still : And if we shall in life or doctrine , especially this doctrine of unbelief and impossibility , cause the people of God to sin , let us fear the like , yea , heavier judgement upon our selves , because we have not taken warning by the heavie hand of God upon them , Quorum facta imitamur , cur non & illorum exitûs exhorrescamus ? If we be like them in the sin , why should we not fear , that we shall be involved with them in the same judgement ?

1. We , who call our selves , and would be reputed Ministers of the Gospel , are supposed to know more then other men do ; and to be more strong in the Lord , and in the power of his might , then others are ; and so to be more able to resist the Tempter and his motions unto sin . 2. We are thought to have received more grace from God ; and therefore if we sin against our God , we are more ingrateful then others are . 3. Impiety in us , is in a special manner repugnant unto our profession , who , more then other men , pretend to piety and holiness . 4. The example of our sin , extends more to scandal then other mens , because being reputed learned , we may be supposed to sin by the Book .

O let us bring our sin-offering , even repentance , a broken spirit , and a contrite heart , Psal. 51.17 . Let us confess , forsake , and mortifie our sin , that , by the blood and spirit of Christ , we may be sprinkled from an evil conscience , Hebr. 10.22 . and the blood and spirit of Jesus Christ shall cleanse us from all our sins , 1 John 1.7 .

Then will our sober , chaste , temperate , honest , just , godly conversation win the people to sobriety , chastity , temperance , justice , honesty , and piety ; and every grace which they shall see in us , they will copie out into themselves . Then shall we be pretious men indeed , not in the vain opinion of ignorant men ; then shall wee bee powerful Preachers , when we preach powerfully Christ to be the power of God , 1 Cor. 1.24 . by whom the righteousness of the law may be fulfilled in us , who walk not after the flesh but after the spirit , Rom. 8. So that we warn every man , and teach every man in all wisdom , that we may present every man perfect in Jesus Christ , Col. 1.28 . Then shall we boldly propound our selves examples unto the flock : And when the chief Shepherd shall appear , we shall receive a crown of glory that fadeth not away , 1 Peter 4.2 , 3.

If a soul sin and hear the voice of swearing , and is a witness , Levit. 5. Ver. 1. whether he hath seen or known of it , if he do not utter it , then he shall bear his iniquity . ] The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is here turn'd swearing , is not to be understood in the latitude of it ; but more proper to the business here treated of by Moses , it signifies an Adjuration , which is that kinde of Oath , or Execration , whereby a man hearing , is obliged to say or do something , as in controversies among men an oath for confirmation is to them an end of all strife , Hebr. 6.16 .

Thus also in mens private affairs and extrajudiciall matters : As Abraham adjured his servant , or caused him to swear , imposing an oath upon him , Gen. 24.3 . And examples of both kindes we have many in Scriptures , Exod. 13.19 . Numb. 5.19 . 1 Sam. 14.27 , 28. 1 Kings 2.43 . Ezra 10.5 . Cant. 5.8 , 9. and elsewhere .

This Adjuration is understood in this Scripture here before us . For the Jews in their Courts admitted an Adjuration to be laid upon all persons present , for the eliciting and drawing forth the truth in question . Insomuch as , although a man were not personally cited and adjured to confess his knowledge , yet if he heard the adjuration or execration , and concealed the truth , he rendred himself guilty , according to this Law . Much more , if any man were personally adjured to speak his knowledge , and yet held his peace . In which case he was obliged to answer the adjuration , although possibly what he uttered , might prove disadvantageous unto himself . So vain is that assertion , which yet is vulgar and common , that no man is bound to accuse himself . This very Law bindes a man to speak his knowledge , although summoned thereunto generally only and in common with all who hear the adjuration , however his own personal interest may be concerned thereby . Otherwise this Law makes him guilty . How much yet more , if the Judge himself adjure him to declare the truth ? In which case it is very observable , that , when the High Priest had questioned our Lord , Luke 22.67 , 68. and the false witnesses had bin produced against him , Matth. 26.61 , 62. which yet could prove nothing , and Jesus himself held his peace ; so that they were all at a loss , the high Priest made use of the last expedient which , in this case , could be used , and adjured him by the living God , that he should tell them , whether he were the Christ the Son of God . This Adjuration drew from our Lord that Confession , that he was the Son of God , Matth. 26.59 . — 64. For so , what there we read , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , thou hast said , S. Mark reports to be , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I am . So sacred a thing is an Oath , that he who submitted himself to be a Servant of Rulers , as he is called , Esay 49.7 . when he had stood dumb and opened not his mouth , the Adjuration caused him to make that glorious confession of the truth . This sense Arias Montanus , Vatablus , Munster , and Castellio give of these words .

Tremellius and some of the Jews understand this Law to be against him who hath heard one blaspheme God , and conceals his knowledge . And he refers this Law to the precept of brotherly correction and reproof , Levit. 19.17 . And it is possible that our Translators may have been of the same judgement . But 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is not any where used to signified blasphemy in that sense , so far as I yet can finde . Nor was swearing wholly forbidden the Jewes either judicially , or extra-judicially , but onely vain and false swearing , Levit. 19.12 . Jer. 7.9 . And of this swearing , Hos. 4.2 . is to be understood , and Zach. 5.3 . Every one that sweareth shall be cut off . What kinde of swearing is that ? It followes in the next verse , every one that sweareth falsly by my Name . So Mal. 3.5 . For the merciful God graciously connived for a time at the Jewes swearing , so they sware not falsly nor vainly by his Name . And therefore our Lord in his exposition of that Commandement , saith not , Thou shalt not swear , but thou shalt not forswear thy self .

And the reason may be . The people of God lived among the Nations , who walked every one in the name of his god , Mich. 4.5 . Wherefore the Lord condescended for a time to be accounted as it were , a Topical God , as if he had been the God of Israel only ; as may appear by Jephta's reasoning , Judges 11.12 . — 28. lest his people being mingled among the Nations , should learn their works , and swear by other gods . See the truth of this , Jer. 12.14 , 15 , 16. Thus saith the Lord against all mine evil neighbours , &c. it shall come to pass if they shall diligently learn all the wayes of my people , to swear by my Name , The Lord liveth , as they have taught my people to swear by Baal , then they shall be built up in the midst of my people . And we now live mixt one with another good and bad together , and every one endeavours to assimilate and render another like unto himself . O that every one of us , so far as we have attained , would endeavour to render another like unto God!

Now although swearing by the Name of God , rashly , vainly , and falsly , and without just cause , hath alwayes been a sin , and so accounted , Ecclus. 23.9 . — 13. Yet the universal prohibition hereof was reserved until the time of Reformation , Matth. 5.33 . — 37.

Howbeit that this kinde of swearing ought not here to be understood , but Adjuration only , and to put an end to controversies among men , as hath been said , will appear to be true , if we lay to the words now questioned and compare with them , what Solomon saith , Prov. 29.24 . He that is partner with a thief , hateth his own soul ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he heareth adjuration , and uttereth it not . Where we have these very words of the Law , Levit. 5.1 . and an exemplification of it . In this case the Arabic Proverb is not to be understood , Repentance for silence is better then repentance for speech . And that of Cato hath no place here , Nam nulli tacuisse nocet , nocet esse locutum : For silence in this case argues a consent unto evil .

Take notice here , Christian Reader , how strict the Lord is in requiring a discovery of sin , and that the truth should be brought to light and judgement , and that under a ceremonial dispensation ; so that he who concealed his knowledge , rendred himself guilty . And shall we who ought to depart from , and hate every evil way , and every iniquity , and loathe it in our selves , shall we hide and keep anothers sin as sweet under our tongue ?

In this case it will well beseem our Christian prudence and charity , to enquire what will be more profitable for our brothers reformation ; whether to accuse him and discover his sin , as Joseph did his brethrens , Gen. 37.2 . or at least for a time , with lenity and pious long-suffering to bear his weakness . But if we wink at , and dissemble our brothers sin , as if we favoured it , and waited not for a fit time for reproof of it , we make our brothers sin and guilt our own ; and our tenderness and clemency toward our brother , will be interpreted no less then contumacy and disobedience toward God . Remember how Solomon concludes his Ecclesiastes , and with it I shall conclude this Essay , God will bring every work into judgement , and every secret thing whether it be good , or whether it be evil .

And the Priest shall make an atonement for him concerning his sin . ] Levit. 5. Ver. 6. This sense is imposed upon these words beside their genuin and proper meaning , which is this ; And the Priest shall expiate ( or purge ) him from his sin . The only difficulty ( if any there be ) is in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whether it be referred to the person purged from his sin : and so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to purge or expiate is construed with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Or whether it have reference to the Sacrifice as Arias Montanus understood it . Both have their Authors and their meanings good .

As for Atonement , what is meant by it but union with God or oneness , as when God and man are at one ? And how can that be wrought while the sin intervenes and keeps man at a distance from his God ? Esay 59.2 . It is true indeed that the Spirit of God hath couch'd two actions under one word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 1. to cover , and 2. to purge , cleanse or expiate . But although 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifie to cover , yet not so as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Pet. 2.16 . as a cloak to cover knavery , not so as to hide the sin , but as a playster is applyed to cover and so to cure and heal a wound : and so the first signification will fall into the second .

Thus the Tigurin Bible renders the words verbatim , Et expiabit eum sacerdos à peccato suo . And the Priest shall purge or expiate him from his sin . And the Chald. Par. saith the very same , though somewhat otherwise translated . So Munster , so Vatablus , so Tremellius , so Diodati . And although the Spanish Bible hath reconcilierà in the text , yet it hath expiarà the Priest shall expiate , in the margent .

If meantime the sin remain , how can the atonement or reconciliation be made ? since sin is the only make-bate Quod turbat omnia , which therefore if it remain and be not really and truly removed and taken away , the wrath and the condemnation and guilt and obligation unto death must remain with it .

What is wont in this case to be said , that there is no condemnation to them that are in Christ Jesus ( which words are usually cited alone , and the following words suppressed ) it is true of them who walk not after the flesh , but after the spirit ; whom the law of the spirit of life in Christ Jesus , makes free from the law of sin and death ; in whom the righteousness of the law is fulfilled , Rom. 8.1 . — 4.

It is true , these actions are all of them ceremonial , poor and beggarly rudiments ; yet by them are figured out the pretious truths of God touching atonement with God and expiation from sin , as gold is weighed out by brass or leaden weights . The real purging from our sins by Christ is meant by the ceremonial expiation wrought by the Priest and the sacrifice . And therefore the Apostle so reasons : if the blood of Bulls and Goats and the ashes of an Heifer sprinkling the unclean , sanctifieth to the purifying of the flesh ( so far then it did sanctifie , ) how much more shall the blood of Christ , who , through the eternal Spirit , offered himself without spot to God , Purge your consciences from dead works , to serve the living God ?

Let us well consider this ( Christian Reader ) lest in a matter of so great concernment unto our immortal souls , we suffer our selves to be deceived by [ concerning ] a word of very large signification : which if it mean any thing but expiating the sin , take heed of it : Dolosus versatur in generalibus , if we be deceived in the figure , we shall also be deceived in the Truth it self , which is conveyed by it .

But suppose the sin only covered , ( which is that which many contend for ) if it yet remain in us , what singular benefit is the Reconciliation or Atonement unto us ? only that the putrid and loathsom ulcer is skin'd over : that the remorse and clamour of the guilty conscience is quiet and stilled for a time ; that the malefactor is reprieved , and his punishment only delayed a while . The palliated sore will break-out again . Judgement and vengeance will follow the sinner unless the sin be taken away : and it will appear at length , when it will be too late to remedy it , that such as Job calls Physitians of no value , Job 13.4 . have cured the bruise of Gods people slightly , saying peace , peace , when there is no peace , Jer 6.14 . The ancient Jewes called the Messias or Christ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a man of expiation ; as he who should finish transgression and make an end of sinnes , and make reconciliation for [ or expiation of ] iniquity , and bring in the everlasting righteousness , &c. Dan. 9.24 . Which , if it be done in all the world , and not done in thee and me , what is that greatest of God and Christs works unto us !

O let us therefore now while we have time , endeavour after such an Atonement and Reconciliation which will most certainly follow upon precedent expiation and purging of sin . Wicked men , out of self-love and fear of punishment , pray for pardon of sin and peace of conscience : But let us out of hatred of sin and love of righteousness , repent , turn to God , mortifie our sin , and pray that the Lord would expiate and take away iniquity . This , I am sure , is most suitable with the end of Christs coming , described , Dan. 9.24 . and by the Evangelist , to dissolve the work of the Devil , 1 John 3.8 . and to take away the sins of the world , John 1.29 . O that that work were wrought in every one of our souls !

As the sin-offering is , so is the trespass-offering : Levit. 7. Ver. 7. there is one law for them ; the Priest that maketh atonement therewith , shall have it . ] What the Translators here turn the sin-offering and the trespass-offering , is in the Hebrew only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sin and trespass : and howsoever our and other translations in this place and often elsewhere , understand and adde an oblation or offering , it s more then they have any warrant to do from the holy Text. Which they together with other Transsators acknowledge when sometimes they leave out the word oblation or offering , yet understand the same thing . Thus Hos. 4.8 . the Lord saith that the Priests eat up the sin of his people ; that is , that which here they call the sin-offering ; as all agree , the word is to be understood : For which , the Lord blames them not ; for it was their own , Levit. 10.14 . but for other sins ; as , if the Lord will , I shall hereafter shew . Thus 2 Cor. 5.24 . God made him to be sin for us , who knew no sin . Where , by sin first named , we understand that which they call a sacrifice for sin , or sin-offering . And accordingly Arias Montanus and Castellio , both in this place and elsewhere , what ours and others turn the sin-offering and trespass-offering , they render peccatum or noxa and delictum , the sin and trespass .

There hath been , and yet is great difference of judgements concerning these two words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whether they differ one from other , or not ; and if so , how . That they do not differ one from other , there are who stiffely affirm . But the place before us , proves undeniably a difference between them : yet how they differ , its hard to discern . One of the pious Antients puts the difference herein ; that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 peccatum , sin , is the commission of evil ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 delictum , the trespass or transgression is the forsaking of the good : and indeed the Spirit of God makes them two evils , Jer. 2.13 . Another makes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a sinne of knowledge ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a sin of ignorance , wherewith a man is surprized , Gal. 6.1 . Divers other distinctions there are brought , by others of the Ancients . What if we adde one more ? That 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is that sinne whereinto a man fals of himself , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that sin wherein he falls by offence and occasion of another . There are examples of this distinction , Genesis 26.10 . Abimelech blames Isaac , Thou mightest , saith he , have brought 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 guiltiness upon us , Levit. 4.3 . If the Priest 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sin to the guilt of the people . 1 Chron. 21.3 . Joab dehorts David from numbring the people , Why , saith he , should it be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for guiltiness unto Israel ? Prov. 30.10 . Accuse not a servant to his master , lest he curse thee 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and thou be guilty : and many the like . Yet I will not be too confident of this distinction ; because I know , there may be some examples found where 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hath the like use .

However , its clear from the words before us , that there is a difference between them . Let us learn from this distinction of sin and trespass , as also from the various names of them , not to content our selves in our confessions unto God , with a general acknowledgement , as , that we are sinners ; but , as particular oblations were offered for them , so to make a more particular enumeration of our sins . The Hebrew tongue , though it be very scanty and penurious of words , in comparison of other languages , yet hath it very many words to express sin and wickedness , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , beside many words signifying more special sins ; importing sins to be so many and manifold , that they cannot easily be expressed . The vain thoughts are dangerous in-mates , Jer. 4.14 . And there is no word so secret that shall go for nought , saith the Wiseman , Wisd. 1.11 . And we shall give an account of idle words in the day of judgement , saith the Wisdom : Matth. 12. How much more of sinful actions ? Nor are all known unto us ; for who can understand his errours ? Cleanse thou me from secret faults , as David prayes , and may teach us to pray .

But blessed be the Lord , that , though our sins be numerous , yea , innumerable , yet he hath given us who believe and obey him , an High Priest , whose blood and spirit cleanseth us from all our sins , 1 John 1.7 . Yea , this King of Saints , and High Priest makes his believers and lovers , Kings ( ruling over their own wils , affections , and lusts , ) and Priests to sanctifie and purifie others .

That Priest , who makes the expiation , to him belongs the sin and trespass . That 's an hard saying ; how belongs the sin and trespass unto him ? Levit. 6.26 . The Priest who expiates the sin shall eat it . And ver. 29. Every male among the Priests , shall eat thereof . And wherefore hath the Lord given this to the the Priests ? Moses tells Eleazar and Ithamar the sons of Aaron , that the Lord had given it them to eat , that they might bear the iniquity of the congregation , Levit. 10.17 . So we read , that the Priests were to bear the iniquity of the Sanctuary , Numb. 18.1 , 2. It was the Priests duty to eat up the sins of the people , as was shewen before , Hos. 4.8 . as by sympathy bearing their sins , as their own , suffering with them , praying for them , th●earning , exhorting , entreating , and beseeching them to offer up their bodies as a living sacrifice ; using all means to consume , mortifie , and destroy the whole body of sin . Thus to eat up the sin , is to consume it , Gen. 31.41 . what is turn'd confaine , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to eat . And to consume it and destroy it , is by our sympathy and hearing them , to help them to consume and destroy the body of sin . For so what Psalm 41.9 . we read , he that did eat my bread ; John 13.18 , our Lord saith , he that eateth bread with me . So to consume and destroy sinners , is to eat them , Numb. 14.9 . Joshu● and Caleb say , the people of the land are bread for them ; compare herewith Numb. 22.4 . Deut. 7.16 .

This language is uncouth and strange ; and the duty of bearing and forbearing one another , hath been so long out of fashion , especially these times of violence and bloodshed , that it s hardly known to be the law of Christ to bear one anothers burdens , Gal. 6.2 . And very few there are who are known to be his Disciples or servants , by his Livery , John 13.34 . A new Commandement do I give you , that ye love one another , as I have loved you , that ye also love one another . And why does our Lord repeat that duty ? was it not enough to say , love one another as I have loved you , but he must inculcate the same again , that ye also love one another ? He the great High Priest loved us with an heroical love , with a love strong as , yea , stronger then death ; He eat up and consumed , he bare and bears the sins of many , Esay 53.11 . So he loves us , and his Commandement is , that we so love one another . And that indeed such an intense love is required of his Disciples , appears by his Apostles exhortation unto it , Ephes. 5.1 . Walk in love : how ? As Christ loved us ; And how was that ? and gave himself for us an offering and a sacrifice to God . This indeed is a new Commandement , and never before heard of ; a Livery whereby all men may know who are the Disciples of Christ , there are so few who wear it .

But lest I be thought to urge this comparison intensis gradibus to the extent of it , and beyond our Lords and his Apostles drift , whereas our Lord and his Apostle meant it only in remissis ; so that some small measure of love might serve the turn , read what his best beloved Disciple adviseth touching this very argument . Hereby , saith he , perceive we the love of God , because he laid down his life for us ; and we ought to lay down our lives for the brethren . If this be well understood , that of Philo Judaeus will not seem strange , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a vertuous man is an expiation and atonement for a wicked man ; Thus Ezechiel , Chap. 4.4.5 . must bear the iniquity of the house of Israel .

O my Brethren ! whom the High Priest of our profession Christ Jesus hath made Priests of the holy , of the royal Priesthood , 1 Pet. 2.5.9 . Let us consider our office , and what reward the Lord gives us for discharge of our office . Ye have both in the words before us , The Priest that makes expiation of the sin , it shall be his ; or , it shall be to him : If thus we bear our brothers sins , instruct , exhort , dehort , admonish , sympathize , and suffer with him , and by all means endeavour the consuming and abolishing his sin , the Wiseman hath assured us that we shall be satisfied by the fruit of our mouth , Prov. 12.14 .

He who thus with great patience and long-suffering waits at Gods Altar , he shall be partaker with the Altar , 1 Corinth. 9.13 . S. James assures us , that he who converts a sinner from the errour of his way , shall save a soul from death , and shall hide a multitude of sinnes , James 5.20 .

He put his breast-plate upon him ; and he put in the breast-plate , Levit. 8. Ver. 8. the Urim and the Thummim . ] The words contain a part of Moses investiture of the High Priest . Having put upon him his breast-plate , he put into the breast-plate , the Urim and the Thummim . What these were , great enquiry hath been made both by antient and modern Writers . The Translators leave them without translation : only they are left in the Hebrew with much emphasis : He put into the breast-plate 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Urim and the Thummim . But why were not these words turned into English ?

It is true , there are many names and words , some proper , others appellative , which , by the holy Spirit and venerable antiquity , according to the dictate of the Spirit , hath left without translation , in their own native language ; as Hosanna , Hallelujah , Maranatha , and many other appellatives , beside many proper names .

The words before us are none of those , but we finde them rendred by Translators , as the LXX 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he put upon the brest-plate manifesiation and truth . The Vulg. Lat. Aptavit rationali in quo erat doctrina & veritas , in which was Doctrine and Truth .

It is true the Chald. Par. hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vrim and Thummim , but in the Chaldee tongue , not in the Hebrew . The Syriac turns the words Knowledge and Truth , and the Arabic , Declarations and Truths .

Castellio , Claritas & integritas , clearness and integrity . Luther Liecht and Recht Light , and Right , that is , Justice or Righteousness . One Low Duch copy followes Luther herein ; that of Cullen renders the words according to the Vulg. Lat. a third hath Light and Fulness . Coverdale turns the words Light and Perfectness .

And so many testimonies and warrants we have to translate these words : And I would render Urim and Thummim , Lights or Illuminations , and Perfections or Consummations .

I have done with the words ; but what shall we say to the things themselves ? To define , what these were , it s none of my business ; nor indeed dare I attempt that , which hath puzzled all the learned men in the World . Only I shall relate what hath been delivered by diverse men in their generations .

Some to make good the V. Latin translation of these words , would deduce Vrim from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is to teach : that 's Doctrine , doctrine ; and Thummim from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is Credidit , to believe , there 's Veritas Truth , the object of belief . But their originals are better known to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 light and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Perfecit to perfect .

Some would have these to be the Nomen Tetragrammaton , which they say includes the mystery of the Trinity , and the incarnation of Christ . Others say , they were certain letters , which being shuffled together made up the Answer of the Oracle to what was asked of God . Others affirm , that they were two bright shining Stones immediately made by God , which gave a lustre according to the Answer of God to the question of the High Priest . Others , that these were an Adamant which changed the colour according as the people were qualified , and God pleased or displeased with them . Others , that they were no other then the twelve precious Stones which the High Priest wore in his Breast-plate . Others ( and I shall name no more for shame ) would have the Vrim & Thummim to be the same with the Teraphim ; which , they affirm to have been two little Idols , whereby God gave answers to the High Priest . I might name many more . But these last have-spoken out , and declared for themselves and for all the rest the Idols of their own imaginations . Good God! whither will the wicked imagination , ( as the Wiseman calls it , Ecclus. 37.3 . ) whither will it not wander , if left to it self ? even to make God himself give forth his Oracles by Idols , which he extreamly hateth ; and that to the people , who of themselves are too prone to idolatry . To such interpreters as these , God hath made good what he threatens Ezech. 14.4 . that they , who come with such idols in their hearts , the Lord will answer them according to their idols . These are truly Commentaria , inventions , fictions and imaginations of men . For how can men speak of God and the things of God , without the Word of God ? Plato might have taught them better , That nothing can be known of Gods minde , without his Oracle . None of these Authors alleage any Scripture at all to prove their assertions . Which therefore are to pass upon the account of guesses and conjectures , which may be as easily denied as affirmed . But hence we learn , that , what these were its hard to say . They judge more probably , who think , that , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 written on a plate , was put on the fore-he●d of Aaron ; so Vrim & Thummim were written on a plate and put in the breast-plate , which was double , Exod. 28.16 . But neither have they any ground for this in Scripture more then the other . This we may undoubtedly say of them ; that certain instruments or means they were , whereby the Lord was pleased to manifest his Answer to the enquiry of the High Priest . Whence the Greek Interpreters called Vrim 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , manifestation ; which , that it might be believed , they rendred Thummim 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 truth . That they were wont to make inquiry of the Lord and receive Answers by these , divers Scriptures witness , as Numb. 27.21 . 1 Sam. 23.9 . — 12. where we read two questions moved by David , and the Lords respective Answers to them by Vrim .

These were wanting at the peoples return out of the Babylonian captivity , as appears Ezra 2.63 . And whereas there were three usual wayes , whereby the Lord revealed his will unto men , 2 Sam. 28.6 , 7. Dreams , Vrim , and Prophets , who spake as they were moved by the holy Ghost , 2 Pet. 1.21 . The Prophets ceased with Haggy , Zachary , and Malachy , and the Vrim failed , and divine dreams also , Joel 2.28 . For whereas the Lord promises the Spirit of prophesie , divine dreams and visions in the dayes of the Messiah , its probable at least , that he had withdrawn them all before . Nor was there left any other divine manifestation , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a small voice , or the daughter of a voice , that is , an Echo or reflection of a voice ; such as that which came from heaven in Answer to our Lords Prayer to his Father , John 12.28 , 29. when the people said , some , that it thundred , others , that an Angel spake unto him .

But why look we on these things at so great a distance ? surely they either are , or may be , no doubt they ought to be neer unto us , even in our own Bosomes . The illuminations and perfections were in the Breast-plate , and must be on the heart of Aaron , Exod. 28.30 .

There are some pious and good men who affirm , that these Vrim and Thummim figured the perfections of all graces which are in Christ , who is the High Priest of our profession , Hebr. 3.1 . And there is no doubt but these speak truth ; for they are in Christ . But when they consider Christ only in his temporal dispensation , as Gregory calls the dayes of his flesh ; or as he arose from the dead and ascended into heaven and sits personally at the right hand of God : if Christ and his illuminations , and his perfectious , be at so great a distance from us , how can he be Immanuel God with us ? How could he make good his promise to us , under that name , that he will be with us unto the end of the world ? Matth. 28.20 . Yea , how then shall we understand the Apostle when he tels us , that Christ is in us ? Gal. 3.1 . Col. 1.27 . and that unless Christ be in us , we are castawayes ? 2 Cor. 13.5 .

Surely therefore if Christ be in us , as according to this Scripture , he is , if we be in the faith , and not castawayes , that also which is in Christ , is analogically and according to our proportion of faith , in us also . And he is said to make his Believers and Lovers Kings and Priests unto God and his Father , Revel. 1.6 . Kings to rule upon the earth , Revel. 5.10 . and Priests who should offer spiritual Sacrifices unto God , 1 Pet. 2.5 . And upon condition of obedience , the whole Israel of God , hath promise to be a Kingdom of Priests , Exod. 19.6 . And although ver. 22. we read of Priests ; they are the first-born of their respective Tribes , whom the Lord challenged to himself , Exod. 13.2 . Numb. 3.4 , 5. And after the revolt of Israel by their idolatry , Exod. 32. the tribe of Levi retained their integrity , and obtained the Priesthood , Numb. 8.13 . — 22. Yet , nor that , nor any after constitution of Priests hindred the obedient from being Kings and Priests unto God .

Let them , who are the holy Priesthood , 1 Pet. 2.5 . know the things which are freely given to them of God , 1 Cor. 2.12 . For these Lights and perfections are Gods gifts : And therefore we read not that God appointed them to be made where the Pontificalia or High Priests vestments and ornaments are either commanded to be made , Exod. 28. or reported to have been made , Exod. 39. But only a command to Moses , to put them in the breast-plate , Exod. 28.30 . and the obedience of Moses thereunto , in this place , Levit. 8.8 . For indeed how could any woman spin , or Weaver make Doctrine or Truth , saith Origen , and as we may say , Lights or perfections ? Sapientia ergo est quae utrunque facit . It is the divine wisdom which makes them both , as that Father goes on . And whereas Moses is said to put them into the breast-plate of Aaron , do we not read , that Moses was to be to Aaron for a god ? Exod. 4.16 . What is turn'd , he put them , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he gave them ; they are his gifts . They are both plural , as the greatness and excellency of things is expressed by plurals , Prov. 1.20 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Wisdomes . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the mercies of the Lord , Lam. 3.22 . according to which S. Paul beseecheth the Romans 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by the mercies of God , &c. Rom. 12.1 . And for the excellency of these , they are both plural Lights and perfections .

Both the Vrim , the illuminations or manifestations ( according to the LXX ) whereby God reveales and declares his will , and the Thummim the perfections or consummations of that will in us , when we serve him , as Joshua exhorts Israel , Josh. 24.14 . in perfection and in truth ( as the Greek and Vulg. Latin turn Thummim ) in integrity . These are the gifts of God ; according to what S. James saith , Every good giving , and every perfect gift , ( there 's one of them ) is from above and cometh down from the Father of Lights , there 's the other . And of all other , they are the most perfect gifts , as we may esteem them by the receivers of them , the most principal parts of man , his minde and will . And what accomplishes and beautifies the minde but the divine wisdom ? that 's Vrim , illuminations . And what rectifies and fortifies the will in good purposes , intentions , and actions , but rectitude and integrity ? That 's Thummim , perfections .

Happy , thrice happy they to whom the Lord gives these divine illuminations or doctrines whereby they know the counsel of his will ; and the perfections and consummations of it , whereby they are conformable unto the will of God!

These are to be received by faith ; by which we receive every good giving and every perfect gift , from the Father of Lights . And therefore Moses first put on the breast-plate , that 's 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which the vulg. Latin turns Rationale , the Informer and Director of the judgement ; and therefore it s called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the breast-plate of judgement , Exod. 28.30 . Indeed the Directory of Judgement and Counsel , being a figure of Him who is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the divine Word and Reason , whole name is Counseller , Esay 9.6 . And therefore good reason there is that in Him should be the Illuminations and Perfections . And therefore Moses put into the breast-plate , illumination and perfection . For the breast-plate as it signifies Christ himself , so faith in him , whereby we receive these things which are freely given to us of God : for so S. Paul cals it the breast-plate of faith and love , 1 Thes. 5.8 . And because the Righteousness is obtained by faith , it s called also the breast-plate of righteousness . This breast-plate of faith was to be fastned unto the Ephod , Exod. 28.28 . which the LXX render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , superhumerale , the ornament of the shoulder , whereon we bear burdens : and what is that but Patience , which therefore is to be joyned unto the breast-plate of faith , that so through faith and patience we may inherit the promises , Hebr. 6.12 . and 10.35 , 36.

But alas ! the Vrim and Thummim was lost at the Babylonian captivity , Ezra 2.65 . And the Church in Babylon , 1 Pet. 5.13 . loseth her light and perfection by Babylonian confusions , debates and strifes ; for the truth is lost by contending for it , 2 Esdr. 5.8 , 9. 1 Tim. 1.5 , 6 , 7. whence it is , that the god of this world blindes the mindes of them that believe not , lest the light of the glorious Gospel of Christ , who is the image of God , should shine unto them , 2 Cor. 4.4 . And because men depart not from iniquity , they understand not the trnth , Dan. 9.13 . Yea , the Thummim or perfections are so lost , that it s almost a sin to say , there is a possibility left of finding them .

But Nehemiah , when the Vrim and Thummmim were missing , he put the people in hope , that there would be a time , when a Priest should stand up with Vrim and Thummim , Nehem. 7.65 . And the Lord hath left such a consolation unto his people ( so Nehemiah sounds a Comforter of the Lord , ) that , if they make use of such means as the Lord hath vouchsafed unto his church , the illuminations and perfections may be recovered .

The Prophet , in order hereunto , puts us in a method and way of obtaining them , Mal. 4.4 . Remember the Law of Moses my servant which I commanded unto him in Horeb , with the Statutes and Judgements . Then the Lord promiseth to send Eliah the Prophet , before the coming of the great and terrible day of the Lord , and he shall turn the heart of the fathers to the children , &c. This Eliah is not to be understood of John Baptist only ; for he did not accomplish that work which Eliah was to do , viz. to restore all things , as our Lord foretels , Matth. 17.11 , 12. where speaking of one Eliah , he saith , he shall come and restore all things ; and then addes , concerning John Baptist , that he was already come . So that , by the doctrine of the Law , and the doctrine of Repentance and conversion , we are brought unto an holy fear of God ; and upon such as fear Gods name , the Sun of Righteousness , Even that true and greater Light , ( which comes after the less , John 1.8 , 9. ) ariseth , and is indeed the High Priest who stands up with the Vrim and illuminations , inlightning our mindes with the understanding of Gods will , that we may be light in the Lord , Ephes. 5.8 . The LXX Nehem. 7.65 . have the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he shall rise , importing Christs Resurrection , that he should arise from the dead , and shew light unto the people , and to the Gentiles , Acts 26.23 . And he hath the healing under his wings , whereby he cureth all our backslidings , Jer. 3.22 . rectifies and strengthens our wills to perfect and consummate the Lords will , and to make us perfect and compleat in all the will of God , Col. 4.12 . For the influences of the Stars and heavenly bodies are conveyed by the Moon into this lower world : But the powers , vertues and influences of God and his divine nature are communicated unto us by the Sun , even by Jesus Christ the Sun of Righteousness ; he brings with him the heavenly light and healing power ( the truth of that Apollo , whereof the Poets have made a Fable ) and all perfection and all the fulness of God , Ephes. 3.19 .

I will be sanctified in them that come nigh me , and before all the people , Levit. 10. Ver. 3. I will be glorified . ] These words , In them that come nigh me , answer to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which the Translators , though they express in many words , yet they give not the full meaning of it . For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 are not onely such as come nigh unto God , and make address to him by offering sacrifices , as Levit. 1.2 . but they especially who in relation are neer unto him , as his Priests are in a peculiar manner . And so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is usually rendred by the LXX 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Exod. 13.17 . 1 Kings 8.46 . neer in place , neer in dignity and honour , as Esther 1.14 . as the seven Princes to Ahasuerus . Yea 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies such a relative neerness as of consanguinity , blood , and kindred , Exod. 32.26 . Levit. 21 , 2 , 3. as of friendship , Job 19.14 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 my kinsfolk , which the LXX turn 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , my friends . In such a neer relation are the Lords Priests unto him ; who are here called by the same name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 my neer ones , mine intimate ones .

Thus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Minister either of State , as unto the Prince , is neer unto him in place and relation ; so the sons of David were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 2 Sam. 8.18 . Chief Rulers or Princes : for which , we read 1 Chron. 18.17 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 at the hand of the King ; and so expressed in the margent of our translation . Or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is a Minister of God neer unto God , in a typical place and relation ; as Ezech. 42.13 . They are holy chambers , where the Priests 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( which our Translators turn which approach unto the Lord . The words signifie ) neer unto the Lord . The separate place there is the Holy and Mostholy ; and therefore Chambers neer it are holy Chambers ; wherein holy persons the Priests must eat the most holy things . And therefore Arias Montanus both in the place before us , and in this place of Ezechiel , turns the word in question , Propinqui , neer ones ; neer unto the Lord in typical place , and neer in relation . So likewise Tremellius . So Luther , Piscator , and three Low Dutch translations . So likewise the Spanish : Castellio indeed hath accederent , who should come neer : but he explains himself in the margent , ut libarent , that they might facrifice .

Secondly , although the people of God also are said to be neer unto him , Psal. 148.14 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as our Translators render it , a people neer unto him ; yet is the Priest by his office more neer unto God , as he who causeth the people to come neer unto God ; so very often the Priest brings neer him that offereth , and his oblation ; and Moses brings neer Aaron and his sons . For the Priest is he , whose duty it is to be a middle man between God and the people , saith Chrysostom ; and to make intercession for the people : as Moses and Aaron often did .

And because the Priests are such as intervene and make intercession for the people , they ought , in reason , to be more eminently pious and holy then the people for whom they intercede , and in some measure , like unto the great High Priest and Intercessor , the Lord Jesus , Hebr. 7.26 . Such intercessors were Noe , Samuel , Daniel , Job , and others , who were all neer unto God . For it is not the office alone , but the sobriety and temperance , the righteousnness , holiness , and piety of him who bears it , which ingratiates the Intercessor with our God . Otherwise , they who by office are neer , for want of due qualification befitting their office , they may be far off .

And this was the case of these two Priests , Nadab and Abihu . For , since ex malis moribus ortaesunt bonae leges , good lawes are occasioned by ill manners , it s much to be suspected , and some of the Jews Doctors doubt not to affirm it , that Nadab and Abihu had erred through wine and strong drink , which made them forward in offering their strange fire . Whence it was , that presently after the burial of these two Priests , the Lord gives this charge to Aaron , Vers . 9. Do not drink wine nor strong drink thou nor thy sons with thee , when ye go into the tabernacle of the Congregation , lest ye die . It shall be a statute for ever throughout your generations : And the Lord addes reasons for this Law , ver. 10.11 .

This sin disposed them to commit another . Their Intemperancy inclined them to impiety . One sin is not long alone . They kindle a fire of their own and worshipped God with their own assumed and pretended holiness .

There is , and hath been much of that , which the Apostle calls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Col. 2.23 . Will-worship , in the Church of Christ ; for which they are most zelotical , who are of a lower dispensation , and under the discipline of the father . For , what they are not able by Scripture , and reason out of Scripture , to commend unto the consciences of men , they commonly enforce upon their belief , by an hot , heady , and ignorant zeal . These things were ill boded in the names of these two young Priests : Whereof Nadab signifies voluntary , implying his own will and choise in the worship of God . The other Abihu the father himself ; as he who was under the dispensation of the Fathers law . And such as these commonly obtrude their own Electa sacra , their own chosen holiness , and what Hierom calls Boni opinio , what they think good , upon the service and worship of God . Which is evil in the people , but much worse in the Priest .

When iniquity thus burns like a fire , Esay 9.18 . it kindles Gods wrath , which is also a fire , Deut. 32.22 . This sin cannot seem little , when the punishment of it is so great ; even fire by fire ; and a strange fire by a strange act of God . For so he calls his Judgement , Esay 28.21 . This proceeding of God was most just and necessary . For the first trangressors of any law new made , are exemplary in their sin , and therefore must be exemplary in the punishment also of their sin . Whence it was that the Lord ratified his lawes by signal punishments of those who first brake them . Thus after the delivery of the moral law , though the greatest part of the people sinned , by committing idolatry , Exad . 32. Yet the Lord punished them for that sin , by the death of many thousands . That rule which holds among men , Quod multis peccatur , multum est , avails not with the Judge of all the world .

In the example here mentioned , the ceremonial Lawes having been newly given in most Chapters foregoing in this book of Leviticus , these lrwes first violated by the Priests , who , of all other , ought to have observed them , the wise and just God punished these in that wherein they offended .

If we descend to the times of the Gospel , we shall finde , that when 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that way and manner of Christian community and living in common , was first instituted ; two religious pretenders , Hypocrites and Lyars violating that institution , suffered condigne punishment and exemplary for their exemplary sin , Acts 5.1 . — 10.

After the institution of the holy Supper , when some in the Church of Corinth Invitâssent se plusculum , had eaten and drunk more then was convenient for those who should communicate at the Lords table , for that cause , many were weak and sickly among them , and many slept , 1 Cor. 11.30 . For , by the punishment of some few , the most wise and merciful Lawgiver and Judge prevented like transgression by the multitude ; ut terror ad omnes , poena ad paucos veniret , that all Israel might hear and fear and do no more such wickedness ; which is the end of punishment , Deut. 13.11 . and 17.13 . and 19.20 . and 21.21 .

This business concerns you , O ye Priests ! Nor ought ye to think it any disparagement , ( as vain men conceive , when they so call us ) but indeed an honour if worthily so called . For howsoever the word Priest , as the office , is corrupted , a Priest is no other then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , one grown up to the spiritual old age of Christ , unto that glorious mark set before us all , Priests and people , Ephes. 4.13 . A perfect man , the measure of the age of the fulness of Christ . Ye are , by your place and profession , neer unto God , his friends , and intimate ones , whose duty it is to be middle men between God and his people ; who are also a people neer unto him , Psal. 148.14 . Whose office it is to burn incense to our God , to make prayers and intercessions for the people . It is therefore expected of us , that we should be more holy , more sober , more righteous , more godly then other people are . This is necessary , if we consider the end of our prayer . For it is the prayer of a righteous man that avails much , James 5.10 . And intercession is such a kinde of prayer as must avail very much , since it is made for the Priest himself , and for the whole congregation . It s meet therefore that he be an eminently righteous man and zealous , such an one as Phineas , who stood up and prayed , and so the plague ceased , Psalm 106.30 . the words are , he executed judgement ; nor is there any mention made of prayer in the story , Numb. 25. though the words will bear both senses , and imply that an intercessors prayer must be operative , and the mediator himself a righteous man zealously executing justice and judgement . Without holiness no man shall see the Lord , no , not when he is best pleased . And shall we think , that some remiss degree of holiness will suffice a Priest an Intercessor for Gods people , and their Agent with God , to see God , obtain grace , and mercy from God for himself and the people , and that when God is most displeased with them ? when as the people are , so is the Priest , then where is that Shepherd that will stand before me ? saith the Lord , Jer. 49.19 . All the sons of Levi were holy and zealous in Gods cause , Exod. 32. yet all of them could not hold Gods hand . It was to Moses only that God said , Let me alone . Nor can we be so uncharitable as to imagine , that all men were wicked in Jerusalem , when God sought for a man that should stand in the gap , and could finde none , Ezech. 22.30 . No , no ; he sought some excellent man , some Moses , some Samuel , some Daniel , to stand before him . It s well if an ordinary just man can obtain his own pardon in a common Judgement . Lot was a righteous man , 2 Pet. 2.7 . but he was delivered out of Sodom at the instance and intercession of a more eminently righteous man than he . And therefore we read , that when God destroyed the Cities of the Plain , that God remembred Abraham and sent Lot out of the midst of the overthrow , when he overthrew the Cities in which Lot dwelt , Gen. 19.29 . As for profane men they are as unserviceable intercessors in the gap , as a dry bush to keep out a flame of fire from devouring the stubble — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . These are far from righteousness , Esay 46.12 . and far off from God .

We are neer unto God , and intercessors for other men ; wherefore far be it from us , that we should be like other men : that it should be true of us , Like people , like Priest , Hos. 4.9 . Or that we draw neer unto God with our mouth , and honour him with our lips , but our heart should be far from him ! Matth. 15.8 . Far be it from us that it should be truly spoken of us , which yet some of the people say , that there is much Lording and Domineering over one another , and over the people , although we be brethren , although we be not Bishops . If it be so , that we can be prowd without a title , how neer to God soever we imagine our selves to be , he beholds us afar off . Or what some say , that some of us are neer men , covetous ; if so , we are neerer Mammon than we are to the true God . That we are as passionate and have as little rule of our affections , yea , some of us less then other men have . If so , how can we be said to be neer unto God , or neerer then other men ? It is true what Hierom writes , Vehementer Ecclesiam Dei destruit , meliores esse Laicos quàm Clericos ; It s very destructive to the Church that the people should be better men then the Priests .

Howbeit I hope , none of the people can say of any of us , that we have erred through wine ; that we have gone out of the way through strong drink , as those Levitical Priests are thought to have done . I hope , there is no such Beast that toucheth the mountain of the Lord . We well know the Apostles admonition ; Be not drunk with wine , wherein there is excess , but be filled with ( that wine , wherein there can be no excess ) the Spirit of God . I know , there are among us some , I hope many mortified men , who need Pauls exhortation to Timothy , drink no more water , but use a little wine , for thy stomacks sake , and thine often infirmities , 1 Tim. 5.23 . But if any such intemperate men there be among us ( as some say there are ) I shall direct the Apostles exhortation unto them with some little change , Drink more water , and use but little wine . Let the Potitii and Pinarii the drinking Priests , and hungry gluttenous Priests , as the old Priests of Hcrcules were called , saith Festus , let such be Priests to them who are no gods , 2 Chron. 13.9 . In the mystical Temple of the true God , the sons of Zadoc [ every way righteous men ] must be neer unto him to minister unto him , Ezech. 44.15 .

But there is a drunkenness and not with wine , Esay 29.9 . a surfeting with the giddy spirit of opinion kindled in our own imaginations , or borrowed of our neighbours neer home ; such a drunkenness , I fear , there is too much among us , and that such boutefeus and incendiaries there are , who bring their own strange wilde fire into the Church of God , and zealously offer up their own 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their own will-worship unto God . Shall such escape the just judgement of God ? Our God hath his spiritual judgments under the Gospel , figured by those under the Law , but more dreadful then those . Such was the judgement on these two Priests . The fire burnt their bodies , not their clothes . There is a kinde of thunder which burns not the Chest , but melts the money in it ; hurts not the flesh , but consumes the bones . And such are Gods spiritual judgements , they touch not mens bodies , but seiz upon their souls . Non quoties peccant homines , sua fulmina mittit , God sends not thunder and lightning alwayes to destroy ungodly men ; but such judgements as are much heavier , as hardness of heart , impenitency , treasuring up wrath against the day of wrath , contempt of Gods Word and Commandement , from which good Lord deliver us ! Let these Boutefeus who kindle their own fire , and compass themselves about with sparks , walk in the light of their fire , and in the sparks which they have kindled : but this shall they have of Gods hand , they shall lie down in sorrow , Esay 50.11 .

O my brethren ! Let us , I beseech you , sadly consider the punishment of these men ; and let us , from their example , Discere justitiam moniti — Learn righteousness ; and remember that the Lord will be sanctified either upon those who are neer unto him , Ezech. 38.22 , 23. Or by those who are neer unto him , 1 Pet. 3.15 . Let us be sober , righteous , and godly , that we may put difference between holy and unholy , and between unclean and clean ; that we may teach the children of Israel , the people of God , all the statutes which the Lord hath spoken unto them , by the hand of Moses , Levit. 10.10 , 11. that they may be a people also neer unto God : For the Lord hath said , that he will be sanctified in his nigh ones [ such as are neer unto him , and intimate with him , ] and before all the people , he will be glorified . Yea , let Priests and people who are neer unto God , consider , that their Body is the Temple of the holy Ghost which is in us , which we have of God , and are not our own : For we are bought with a price ; therefore let us glorifie God in our Body and in our Spirit , which are Gods , 1 Cor. 6.19 , 20.

The Swan , Levit. 11. Ver. 18. the Pellican , and the Gier-Eagle . ] I believe these three fowls are all mistaken . Our Translators render the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Swan , following herein S. Hieroms authority .

But if we may believe that most diligent and accurate searcher of Nature , Vlysses Androvandus , one who was extream well seen in most languages ; he tells us , that the Hebrews have no word that simply and properly signifies a Swan . And most Translators that I have yet seen , are of his judgement . For the Greek Interpreters turn the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; but what special Bird that is , we have no English word that I know , to signifie it , unless , with Ainsworth , we turn it a Redshank . It s said to have the name , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because it hath a purple coloured beak ; it s agreed by them to be a water fowl . Pagnin herein followes the LXX ; so doth the Spanish Translation and Vatablus : but Tremellius will have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to be Monedula , a Chough or a Daw : and that s a land fowl .

The Jews side with neither . One of the learned Rabbins derives 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies attonitum esse , obstupescere , to be astonished ; because he who looks upon 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , will be astonished , in that it is of such a strange shape , and so unlike to other creatures . Another of them saith , that this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is a Mouse that flies in the night , or , a flying Mouse , that is , vespertilio a Bat ; which the Naturallists doubt whether they may count it among the fourfooted beasts , or among the birds ; as it is described negatively — Vespertilio neque in muribus planè neque in volucribus — Its neither altogether a Mouse , nor altogether a Bird , but mixt of them both . Howbeit , because it flies , though with membranous wings , and scarce useth its feet , though four , in going , therefore it s reckoned by the Naturalists , among the night-birds , according to the Poets description of it , Nocte volans seroque tenens à vespere nomen .

This seems to be the more probable , because verse 30 of this Chapter , we finde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the creature now in question , forbidden among the creeping things , and interpreted a Mole . For there are many words and names among the Jewes , common both to fowles and beasts of the earth , saith Vlysses Androvandus . Yea , many living creatures disparat one from other , yet may have the same name common to them .

Nor ought this to seem strange to us ; since very frequently one kinde of creature hath been taken for another . As from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Leo the Lion , Aries was mistaken . And from the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Aper a Bore , is the Latin Caper which signifies a Goat . And whereas 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Anser signifies a Goose , thence is our English word Hen Gallina . And from the Latin Vulpes a Fox , is our English word Wolf , Lupus ; and many the like .

But because the Bat hath in its shape a kinde of loathsomness , and may suppose in men a natural abhorrency from eating it , ( though Strabo lib. 16. reports , that the inhabitants of Borsippa , and Scal. Exer. 236.3 . that the Islanders of Catigan , feed on Bats , ) and whereas the people of God were brought up in all principles of neatness and cleanliness , especially in regard of their food , as may appear out of many places of this book ; as also Ezech. 4.14 . Acts 10.14 . they seem not to need such a prohibition . Also because Moses here reckons up all such as are unquestionably fowles , except the Bat which he puts last ; by occasion of which , he addes ver. 20. all fowls that creep going upon all four , shall be an abomination unto you . Hitherto we have heard what 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is not . Now what is it ? I conceive 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies an Owl . So Castellio renders the word . And Arias Montanus , because mention is made of other kinds of Owles , ver. 16 , 17. he borrowes an Italian word Civetta , which Vlys . Androvandus useth , which also signifies an Owl .

As for the Swan , the same author thinks some injury to be done to her , that she should , either under this name , or any other , be reckoned among the unclean fowles , and such as are not to be eaten ; since the Romans of old , saith Plutarch , were wont to put up their Swans and fat them , and eat them as a very rare dish , as the Cygnets are accounted at this day .

Although it cannot be denied but that the prohibition of eating the flesh of certain beasts , fowles , and fishes , imported unto Ifrael according to the flesh , an abstaining from communion with the Heathen ; by reason of divers analogies and proportions between them : as was darkly intimated , Levit. 20. Where the Lord having prohibited the Heathenish manners practised by the nations whom the Lord cast out of the Land , I am , saith he , Jehovah your God who have separated you from the Nations , ver. 24. and then adds , ye shall therefore put difference between clean beasts and unclean , and between unclean fowls and clean ; implying , that by these , the other were intended . Also the vision to S. Peter , Acts 10. and the same occasioned to be recited by him , Chap. 11. for greater confirmation , makes it clear and evident . Yet can we think , that , when now this distinction between the Jewes and Gentiles , is taken away , this Scripture is become useless , and like a Letter long since dated , which hath done its errand ? Surely no ; for I know , saith the Wise man , that whatsoever God doth , shall be for ever . Eccles. 3.14 . And all holy Scripture is profitable for doctrine , for reproof , for correction , for instruction in righteousness , that the man of God may be perfect , &c. 2 Tim. 3.16 , 17. It remains therefore , that this Scripture , as well as others , have its spiritual use , that the man of God may be perfected unto every good work .

Besides , although the wall of separation , as to carnal ordinances , between the Jewes and Gentiles , be broken down , Ephes. 2.14 . is not the heathenish life yet whole in many both Jewes and Gentiles , who walk in the vanity of their minde , having their understanding darkned , being alienated from the life of God , &c. Ephes. 4.18 , 19. Do not many work the will of the Gentiles , when they walk in lasciviousness , lusts , excess of wine , revellings , banquetings , and abominable idolatries ? Surely the Gentiles life makes the true Heathenism ; and , in this respect it stands firm as a wall between the Israel of God who walk according to his rule , Gal. 6.16 . and the Gentiles : yea , it is the wall of separation between God and man , Esay 59.2 .

Besides , there is other reason why that Scripture should be of use unto us . Est enim Deo charior homo quàm sibi . Atque ipse , cui Anima nostra curae est , idem etiam , uti corpori bene sit , haud negligit ; — ut sit mens sana in corpore sano . Caeterùm nollem esse scandalo imperitis rerum ; atque ideò super hoc argumento lubentiùs paucis , quod sentio cum doctis communicabo .

Nullus dubito quin hisce prohibitorum animantium carnibus insit aliqua cum corpore nostro 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; unde etiam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 oritur , & quae sequuntur ipsam , innumera , usque ad internecionem , incommoda non corrigenda . Quam utique naturarum contrarietatem , Bonus Deus , ( qui & hac etiam de causa Dominus Deus universae carnis appellari potest , Jer. 32.27 . ) ipse carnes , & nostram & animantium reliquorum facile omnium , quippe qui sit earundem omnium Plastes , internoscit , ammonétque suos , illos imprimis qui dicto sunt ipsi obedientes , quae fuerint ipsis usui ac salutares , quae contrà ipsorum valetudini obfuturae ; quibus , ne comederint , interdixit . Enimverò quorsum aliàs hoc praeceptum haud rarò legitur ? neque sanguinem neque adipem omninò comedetis , Levit. 3.15 , 16 , 17. Quid est in causa porrò quod interanea passim , jubente Deo , super altare comburenda ? Nisi quod haec omnia pessimi nutrimenti sint ; unde & sibi benignè offerri mandat adolenda in odorem suavitatis : nempe ne nostro cum nocumento iis vescamur , at sibi potiùs eadem offerenda . Hoc est , uti nobis ab eduliis hujusmodi temperemus . Vult enim jubetque Deus hanc sibi , nostro cum bono , abstinentiam ab iisdem largiamur .

Nec est in aliis aliorum animantium carnibus diversa ratio . Exemplo , pro reliquis omnibus , esto suilla caro ; quae vel sola comesa , vel cum aliis alimentis inhibere dicitur interspirationem . Quod experimento frequenti se probâsse autumat Sanctorius de medicina statica . Sed manum de tabula . Orandi medici , si quis in haec inciderit , uti veniàm indulgeant , quòd ipsorum fundum aliquantò audacius ac prolixiùs araverim .

But whether 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 be a Bat , as some conceive , or an Owl , as others render it , though herein they differ ; yet in this they agree , that it is no Swan , nor do they reckon the Swan among the unclean fowls . Yea hetein they accord , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is a night-bird whether Owl or Bat. They both love darkness and shun the light .

No marvel therefore , O Israel , that the Lord thy God forbids thee to eat of these night-birds , or have communion with them . Thy God would , that thou shouldst be like unto himself ; which is the principal end of thy pure religion and undefiled . He is light , and in him is no darkness at all , 1 John 1.5 . The Devil is darkness or the Prince of it ; and to Proserpina whom the Poets make the wife of Pluto or the Devil , they have consecrated the Bat. And therefore S. Basil on Esay 2. compares the Bat unto the Devil , which loves darkness and hates the light . Though the Blacks of Mexico worship the Bat for their god , ( as Gyraldus reports , Hist. Ind. lib. 3. ) worship thou the Lord thy God , and serve him only ; as our Lord answered the Devil when he tempted him to fall down and worship him . And as our Lord said concerning him , the Prince of this world ( the same Prince of darkness ) cometh and hath nothing in me ; John 14.30 . So take thou heed lest when he comes , he may finde somewhat of his own in thee ; lest he finde his lusts now made thine by thy consent , living in thee ; lest he take them and thee , who wilt not part with them , both alike away together . Take in time the Apostles counsel before that dismal day come ; cast off the works of darkness ; cast all the idols of thine own dark imagination to the Bats , Esay 2.20 . and put on the armour of light , Rom. 13.12 , 13.

Ye Brethren are not in Darkness , that that day should overtake you as a Thief : Ye are all 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sons of light and Sons of the day : ye are not of the night or of darkness , 1 Thes. 5.4 , 5. Wherefore be not like the Owls , [ even the Wisemen of this world ] who have eyes and see not , who are sharp-sighted and can well judge of the hidden things of darkness and dishonesty ; but have no sight , no discerning at all of the clear day light of life , the Sun of Righteousness , Mal. 4.2 . the Day-star which riseth in the hearts of those who are the sons of light , 2 Pet. 1.19 . They have wings of contemplation , whereby they would be thought to sore and mount up to heaven , but their whole speculation is only about earthly , worldly , and temporal things ; as the Bats have wings yet cannot raise themselves much above the earth . Mirum in modum illuminatus obscuritate , luce caecatur , after a wonderful manner , they are enlightned with obscurity , and blinded with the light , saith S. Ambrose . O Israel , who art of the day , 1 Thes. 5.8 . take the counsel of thy God by Moses , Levit. 11.20 . Let these night-birds be an abomination unto thee .

2. The next Bird also is mistaken by the Translators . The Hebrew word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which they render a Pelican , following herein the LXX , and Pagnin . But the Jews understand by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 what in English we call a Cuckow ; which they prove out of the Talmud wherein it is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And Arias Montanus so renders it .

That which moved our Translators and others to turn 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Pelican , was , because they took it to be derived from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to vomit , as the Pelican doth . Whence the French Bible , for the same reason , hath a Cormorant , which is wont so to do also . But the Cuckow , say the Naturalists , is wont also to vomit , and cast up her meat . For which reason the Germans abstain from eating the flesh of the Cuckow as unclean and excrementitious ; though the Italians feed on the young ones especially , as a rare meat commended unto them by Aristotle and Pliny : It s well if good for any thing when she is dead ; for they cannot commend her for any good quality while she lives . She is of all other birds the most timorous and fearful ; yet feared by all the less birds extreamly , because very like unto the Hawk . Whereupon a Fable is grounded which Plutarch relates , That the Cuckow asked the less birds why they fled from her and shunned her , whereas she had no signe of cruelty in her . Because , say they , we fear , you will be an Hawk in time . It s wisdom to foresee danger by times .

Howbeit , the Cuckow is cruel also , as I shall shew anon , even as all fearful creatures are when they get mastery . Yea , the less birds getting advantage of the Cuckow , rend , tear , and kill her , saith Albertus , as moved thereto by her likeness to the Hawk . According to a story of a Gentleman , who meeting one exceedingly resembling another , with whom he had a fuid , he drew upon him and wounded him . The person wounded complaining , and asking his reason for that affront ; Art not thou , saith he , such an one ? whom he named ; the other answering , no ; take that , saith he , for being like him .

O that we were as wary , that we did 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that we did abstain from every appearance of evil ! Or as Castellio renders the words , Ab omni maleficii genere , that we abstained from every kinde of evil , 1 Thes. 5.22 . as unthankfulness , pride , and vainglory , which this Bird also signifies unto us .

The Israel of God is forbidden to eat of this bird , not without cause ; on which the Naturalists have set a brand of ingratitude . For they say , that it s hatcht , fed , and brought up by other birds , into whose nests the Dam had conveyed her eggs ; ( whence the Proverb , Cuculus semper in alieno nido parit , the Cuckow layes alwayes in another birds nest ) and that being now grown strong , she kills all the young ones brought up with her , and her supposed Dam and Nurse : as the Ram puts and pushes , and the Colt and Calf kick their Dams . An ill requital of careful and tender education . Which unthankfulness , pardonable in the unreasonable creatures , many men basely imitate . So ingrateful were the Israelites unto Moses who carried them in his bosom as a nursing father , Numb. 11.11 . The Apostle found like measure from his children the Corinthians whom he had begotten unto God , 1 Cor. 4.15 . for whose souls he would very gladly spend and be spent : though , saith he , the more abundantly I love you , the less I be loved , 2 Cor. 12.15 . Which may also be suspected , that the Apostle may imply , when he tells the Thessalonians , we were Gentle among you even as a Nurse cherisbeth her children , so being affectionately desirous of you , we were willing to have imparted unto you , not the Gospel of God only , but also our own souls , because ye were dear unto us , 1 Thes. 2.7 , 8. Commemoratio beneficii quaedam quasi exprobratio est : wherefore doth the Apostle remember them of this , unless he intimate hereby some fail in them unanswerable hereunto ? And truly it may be almost of general observation : Tanti cris aliis , quanti tibi fueris . People commonly esteem their Teachers , as the Teachers account of themselves , if lowly & humbly , they will soon abase them . If the Teacher be proud and arrogant , the people will account highly of him . Ye suffer fools gladly : ye suffer if a man bring you into bondage , if a man devoure you , if a man exalt himself , if a man smite you on the face , saith S. Paul to his unthankful Corinthians , 2 Cor. 11.20 .

The Cuckow is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to perbreak ; because she gluts her self , and then casts up her meat ; thereby prefiguring the like ill quality in many , who have been nourished up in the words of faith and good doctrine , 1 Tim. 4.6 . but afterward yielding to their wanton fansie , loathe and cast up the principles of their education .

The Cuckow has but one tune , whence she has got a name in most languages ; and therewith names her self again and again , and many agains . And thereby represents vain boasters , who in all their discourses weave-in themselves and their own praise . This was their doing . Thus they said , they did ; not remembring , that — Proprio laus sordet in ore , a mans own praise is loathsom in his own mouth . They quite forget that of the Wiseman , Let another man praise thee , and not thine own mouth , a stranger , and not thine own lips , Prov. 27.2 . Pride and vain-glory , unthankfulness , fearfulness , and cruelty ; these and such as these , are the ill qualities of the Cuckow . O Israel ! let them be an abomination unto thee .

3. The third Bird in this verse is also mistaken : For what they render the Gier-Eagle , is indeed rather the Vulture-Eagle or the Ossifrage . But it s very doubtful whether this be here so to be understood ; as will appear upon further enquiry .

The word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies to love dearly and tenderly , to be merciful , and to have compassion upon one ; as when the bowels are moved ; to which answers 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to be moved with the bowels of mercy , Matth. 9.36 . for one explains the other ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , if there be any bowels and mercies , Phil. 2.1 . A natural affection is hereby implyed , such as is between parents and their children . So God our heavenly Father gives the knowledge of salvation unto his children by the remission of [ and taking away ] their sin , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , through the bowels of the mercy of our God , Luke 1.78 . From this word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the fowl here in question hath her name .

We read of no such reciprocal tender affection in the Gier-Eagle between the Dam and her young , any more then is ordinary and common with other birds , but indeed rather on the contrary , so ravenous is the whole kinde of Eagles , that they prey one upon another , and destroy one another , saith Aelian lib. 2. de Animalibus cap. 39. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 therefore is no Gier-Eagle . What is it then ?

Some say , a Vulture ; others a Pelican , as Vatablus ; Castellio , and the Spanish Bible . Pierius reports out of the Egyptian Monuments , which their Priests , and especially Orus hath left ; that the Vulture is so tenderly affected to her young , that she wounds her self , that thereby she may nourish them with her blood . And the like , if not greater ardency of affection is said to be in the Pelican toward her young ones ; that when the Fowler , in order to taking her , hath kindled a fire round about her nest where she sits upon her young ones , she , some say , out of folly , others , out of render love to her young , beats the flames with her wings , as thinking thereby to extinguish them ; but she thereby increasing them the more , stands in defence of her self and her brood , until she perish in the flames , or render her self unable further to resist .

And right-well doth this fervency of love , both in the Vulture and in the Pelican , deserve the name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , dear and tender love . But unto whether of the twain , its proper , I know not : It seems , Arias Montanus was in the like doubt when he rendred 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by a word common to both , Philostorgus : which imports the natural , intense , and intimate love and bowels of affection in parents toward their children , and the same reciprocal affection of children also toward their parents . Such as the Naturalists report also to be between the old and young Stork . Which is the next bird named , ver. 19. called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Piety , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , natural love ; whence is the English and Dutch word Stork .

I shall not adde to these , what monstrous & incredible things , divers of the Antient Fathers ( whom for honours sake I will not here name ) tell of the Polican , unworthy of their authority . Wherefore Franzius adviseth Students , that if they mention them , to adde , Sicut patres scripserunt , as the Fathers have written , or the like clause ; lest they should confirm men in belief of prodigious fables . Which I will not believe , though any one should swear it , faith ●lysses Androvandus .

But why are these reckoned among the unclean fo●les ? It s answered : their flesh is hard , unsavoury , excrementitious ; and so unwholsom to be eaten ; though Athenaeus report , that , among other fowles , the Pelican was one dish served up to the table of Cotys King of Thrace .

But here it may be inquired in special concerning the Pelican and the Stork , why they should be reputed impure , since so much good is recorded of both , by Aristotle and Pliny , and other Naturalists ; especially since the figurative immorality of the fowles , fourfooted beasts , and fishes , render them unclean to Israel ; because thereby they represented the immoral and vitious conversation of the Heathen ; according to which , they were to be separated from the Israel of God , and accounted abominable .

Beside the descending and ascending love of these fowls , as hath been shewen in part ; there is likewise a kinde of conjugal affection observed between the male and semale , and mutual love and chastity one towards the other , in the ●tor●● ; and the breach of that bond of love by the one , is severely revenged by the other , as Oppian and Aelian report .

As the Stork , Jer. 8.7 . so the Pelican depart before the Winter , and return and bring glad tydings of the Spring approaching .

The Stork is very thankful for benefits received of men , especially in whose houses wherein she builds and lodges ; for thereabout she kills all the Toads and Snakes which might annoy the house , saith Platarch ; and when she departs , she leaves one of her young ones to the Master of the house , as a reward of his hospitality . Others report other examples of the Storks gratitude .

These and the like ( may I not say , vertues ? ) observed by Wifemen in the Pelican and Stork , they have therefore prohibited the killing of them , especially of the Stork in Thessaly , and that under pain of death ; because that fowl defends the countrey from Serpents which would otherwise so multiply , that they would drive out the inhabitants .

Surely the Lord would not that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that mercy and piety should be consumed , but that they should be preserved for ever ; and that there should be living examples and testimonies of them in the birds of the air ; unto which the Lord sends his non-proficients among men , to School , Jer. 8.7 . So that when that mutual love between parents and their children falleth , they may learn it of the Stork and Pelican . Whence 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is what S. Paul cals 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to requite the parents , 1 Tim. 5.4 . Yea , Budaeus tells us of Pelargicos ●omos , a law from the example of the Stork , to requite our parents . Yea , hereby the Lord teacheth us to know our time and to foresee and prevent judgement , as Jer. 8.7 . Yea , hereby he forbids 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , unnatural affection , Rom. 1.31 . 2 Tim. 3.3 . Yea , hereby the Lord holds forth unto us , how and by what means he will take away our sins ; as when the Angel shews to the Prophet the two women who carry away the Ephah loaden with wickedness , into the land of Shinar ; the two women had wings as the wings of a Stork , and the Spirit was in their wings ; even the Spirit of love toward God and our neighbour , that takes away the sins of the world , Zach. 5.5 . — 11. even the Son of God , who is his love , Col. 1.13 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Son who is his love .

These fowls therefore and such as these , the Lord would not that they should be destroyed , eaten , or consumed : no , it is an abomination to eat and consume them . The Lord would , that they should shew forth his vertues and be perpetual and lasting monitors unto men , to minde them of their duties . And therefore these fowles live long . Ulysses Androvandus reports concerning the Pelican which he had seen in Brabant , that it had lived in Maximilian the Emperours time , and gone before his Armies when they went forth and shewen them where they should encamp ; that the like the same Pelican had done in his father Philips dayes ; that when he saw it , it lived as a tame fowl in the Court of the Empress ; and by the testimony of men worthy to be believed ( saith my Author ) that Pelican had lived in and about that place four-score years .

The Pelican and Stork are the most vertuous of birds ; yet neither hath the Pelican nor the Stork any tongue wherewith to chatter or chant out their own praise .

Nor do we read , that the most eminent Saints of God , have spoken much , beside what monuments they have left behinde them , which are the Oracles of God . They all passed thorow this world with great stilness and silence , declaring the praise of God in their life and actions , Psal. 63.4 . not their own praise in their words . All that Enoch , Noah , Abraham , Isaac , & Jacob are recorded to have spoken , may be written in a little room . As for Abel , he spake not one word , that we read of , all the dayes of his life : yet was Abel , Enoch , Noah , Abraham , Isaac , and Jacob , all faithful , Hebr. 11. all righteous persons . Who shall we set by them in this prating age ? when most men proclaim every one 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 his own goodness ( as if he were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 like 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Stork ) but a faithful man ( or man of truths , as the words are , ) who shall finde ? Prov. 20.6 . For indeed how can they be faithful , how can they believe , who receive honour one of another , and seek not the honour that comes of God onely ? who seek the praise of men , more then the praise of God , John 5.44 . and 12.43 .

Yet it might seem strange , that these fowles should be counted among the unclean birds , yet should have no ill qualities which might make them worthy of that Classis . I have sometime heard good fellowes complain of the Preachers , that they inveigh bitterly against excessive drinking , but say nothing of the like excesse in eating ; perhaps obliquely intimating , as if they spared themselves . For satisfaction therefore of those Club-men , they may know , that the Vulture and Pelican are extreamly ravenous birds : and that the Pelican hath a double craw or crop , whereof one like the end of a Neat ; both which she fills , and yet is soon again empty . Pliny calls her inexplebile animal , that 's never satisfied . Vlysses Androvandus relates a story out of Franciscus Sanctius , of a Pelican or Onocratalus ( which hath this name from her voice like the braying of an Asse ) that being born-down to the ground by her weight , and so taken , an Ethiop or little black childe was found in her crop . Yet is she alwayes lean , whether from her speedy concoction , or because all her inwards are velut unum sine diverticulo intestinum rectum ; or hath no retentive faculty ; or that she hath a kinde of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or greedy appetite : like too many who resort to our Churches who are insatiable and gluttonous hearers , yet thrive not by their spiritual food : so that , when they have consumed many a laborious Ox ( 1 Cor. 9.9 , 10. ) they are altogether as lean and meager as they were before , Genesis 41.21 .

So great an Eater is the Pelican , and so little a Drinker , if we believe Turnerus , who saith , that the Pelican drinks but twice in a year . 'T is hard to believe this of a bird that 's alwayes in the water ; and how could Turnerus observe this ? unless some Pelican carried him alwayes in her crop like the black boy . How otherwise was it possible ?

Let our 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the slow-bellies , the Apicii , the belly-gods and insatiable Gluttons of this age , take notice of this , whose Pinguis aqualiculus propenso sesquipede extat , saith the Satyrist , who bear before them a Paunch a foot and-half thick , like the craw or gorge of the Onocratalus ; I want Sequipedatia verba , words fit and of like measure to their odious unreasonableness and unsatiableness .

The Son of Sirach gives excellent counsel , Ecclus. 31.12 . If thou sit at a bountiful table , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , open not thy weazon-pipe ( that 's 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 properly , not the throat , as ours turn it in the margent ; that 's 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) open not thy gullet , thy weazon-pipe , indeed thine appetite upon it . And v. 16. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , eat as becomes a man , not like a brute beast , like a Vulture or Onocratalus . Read from ver. 12. to the end of that Chapter : it s a seasonable lesson and proper for the Table .

Whereby also the Drunkard may know , that no one sin excuseth another ; nor is the Drunkard therefore justified , because he is not a Glutton .

O Israel ! They are both unclean fowls . Away with them ! Solomon gives thee good advice ; Hear thou , my son , and be wise , and guide thine heart in the way . Be not among wine-bibbers , among riotous eaters of their flesh : For the drunkard and the glutton shall come to poverty , and drowsiness shall clothe a man with rags , Prov. 23.19 , 20 , 21.

What they turn the Heron , Levit. 11. Ver. 19. is indeed the Bittaur , as will appear upon due examination .

It is true that R. Salomon turns 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the word here used , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Milvus irritabilis , an angry Kite ; and then addes , It seems to me , that it is the same which they call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hairon . Howbeit , others by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 understand the wrathful Pie ; others , the Vulture rather . And Mercer tells us , that the same 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is by diverse diversly rendred , as by the names of four several other birds , beside those already named ; as the Ring-dove , the Chough , the Bustard , and the Dunghil Cock . So that we are left in great doubt what to make of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arias Montanus , that he might be sure not to erre , interprets 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 according to the signification of the word , Avis furibunda , a furious bird . But since there may be many such , he leaves us to conjecture which . R. Salomon is of greatest authority to prove it an Heron ; whose words being interpreted a Kite , Hairon , Pye , and Vulture , and he himself understanding the Hairon , let us enquire into the nature of this fowl , which he calls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and our Translators render an Heron , whether it may probably be judged to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , yea , or not .

The Heron , which in the Greek is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in Latin Ardea , is of divers kindes . I shall speak the more fitly to our purpose if I mention only what is delivered by the Naturalists in common to them all , as the Scripture here speaks , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Heron according to her kinde . And so they report her one of the most vertuous of all the Birds . The most notable vertues in the Heron , are continency , piety , wisdom and providence . The continency and temperance of the Heron is highly commended by Michael Glyca , lib. 1. Animal . who saith ( I must leave this upon his credit , though the continency of this fowl may be more easily proved by him , then the sobriety of the Pelican by Turnerus , ) that the male Heron perceiving a necessity of copulation , before he hath company with the female , he mourns forty dayes ; as if he would signifie a business that must be done , which yet is most unpleasant and irksom to him : so that Pliny saith , in treading , that he weeps bloody tears ; though this later be denied by Albertus Magnus , upon his own frequent ocular observation . Howbeit Aristotle and he agree , that the like temperance is observable also in the female . Some things come to pass by violence and even against nature , saith Theophrastus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the Heron couples with the female , with much pain , and she brings forth with sorrow , saith Aristotle .

No less commendable is the piety of the Heron toward her young , and the reciprocal love of the young ones toward their Dams . And although 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [ to shew such natural affection ] hath gotten the name from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Stork , yet is this mutual descending and ascending love as vigorously exercised by the Herons as by the Storks and Pelicans , saith Aelian lib. 3. cap. 23. But whereas it s commonly said , Difficile est amare simul & sapere ; It s hard to love and to be wise together ,

The wisdom and prudence of the Heron is most remarkable , and that above all other Birds : For although the most of them can foresee the change of weather , yet few or none know how to escape a storm when it comes ; none that I have yet read of , so wisely and providently as the Heron ; which foreseeing the rain and other incommodious weather , mounts up above the clouds , and so avoids it : to which purpose , Vlysses Androvandus ( to whom I owe much of this discourse concerning Birds ) cites Virgil , ( and affirms that the same is testified by divers grave authors also , ) — notasque paludes Deserit , atque altam supra volat ardea nubem .

The Heron also is as witty in purveying for her food : she loves Oysters extream well ; but knowing no other way to get the fish , swallows it in the shell ; as well knowing , that the shell will be opened by the heat of her stomack : which done , she casts it up again and separates the fish from the shell . The same art is used also by the Pelican . Now who will say that these are qualities of unclean fowles ? Who therefore will think that by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 can be meant the Heron ? We must therefore enquire further , and we shall finde that by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , another manner of bird is to be understood , which in English we corruptly call a Bittern , which more properly should be named a Bitaur , as I shall shew anon .

The Bitaur is reckond among the Ardeae or Herons , by reason of some similitude in their outward form and shape : But as for their inward disposition , they have little other agreement then that they are both Birds . Nor are they Birds of one feather : For the Bitaur is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Greek , and in the Latin Stellaris , starry , by reason of the variety of spots like Stars ; as , for the same reason , a certain kinde of Hawk is called Asterius . Which yet makes nothing at all for the credit of this fowl , if we believe the Poets ; who say , that a certain lazy servant having been often scourged and stigmatized , and to no purpose , he was at length turn'd into this Bird called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , Piger , lazie , idle ; and , to remember him of his slothfulness and his well-deserved punishment for it , he bears the prints and marks of his scourging . And 't is strange what Aelian reports of this fowl , lib. 5. cap. 36. The Asterias , saith he , growes tame in Egypt , and well understands a mans voice ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , if any man in disgrace call her Servant , she is angry ; but if any call her 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , lazy , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , she disdains and is highly offended . If this be true , as it is not doubted , its reason sufficient , from whence we may conclude , that this fowl is meant by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the text , namely , the Bitaur , as being 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 irritabilis , easily provoked to wrath and indignation . And being so moved , strikes at his eyes who so dishonours her . She utters an horrible voice like the bellowing of a Bull ; whence Pliny calls her Taurus , quae Boum mugitûs imitatur , Taurus appellata . She imitates the bellowing of Bulls and is called a Bull ; whence , saith Vlysses Androvandus , this fowl is called Botaurus ; Anglus quidam Butora vocat eo quòd Tauri beatum , id est , mugitum imitari videtur . A certain English Author , saith he , calls this bird a Butor ; because she imitates the roaring , that is , the bellowing of a Bull.

It s one of the most lazy and most ravenous fowls that flees ; yea , so lazy she is , that she can hardly flee for sloth . Albertus therefore saith , that this Bitaur or Butaur is Buteo Accipiter a Buzzard-Hawk ; or , as we may english it , Between Hawk and Buzzard . This fowl is here reckoned among the unclean fowls ; and is feigned by the Poets to have been metamorphosed into this fowl from a lazy stigmatized servant . Since the Poets also ( who were the Heathens Prophets , Tit. 1.12 . ) foretold , that there should be a Revolution of things — redeunt Saturnia regna . Alter erit Tiphys — it ought not seem strange unto us , that , if the servant were turn'd into a Bird , that bird should now again be turn'd into a servant ; If 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the lazy servant were changed into a lazy fowl , that the same lazy fowl should be again changed into as lazy a servant . So lazy and idle this Buzzard is , that he will not ascend in holy thoughts and affections unto heavenly things , but sits still in the nest of his old principles of idleness and broods others of his own judgement , or rather want of judgement . So lazy is this Buzzard unto what is good , but too active in what is evil . For since the fowls of the air typifie the Prince of the air and his evil spirits ( so , what our Lord calls the fowls of the air , Matth. 13.4 . he interprets the wicked or mischievous on , ver. 19. ) What marvel is it , that an evil bird should be turned into an evil servant , who should smite his fellow servants , and eat and drink with the drunken , Matth. 24.48 , 49. For the evil bird , from which he is changed , is as well an Hawk ; as a Buzzard . The Apostle puts 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 evil or hurtful beasts ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , slow bellies , together , Tit. 1.12 . And why should we wonder if that bird which strikes at the mans eye , being now changed into a man should still strike at the mans eye , the inward eye of faith , understanding , judgement , conscience . Indeed it might seem strange and wonderful , if the same 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the same idle stigmatized servant should be changed into a stigmatizing servant , that he who was persecuted for his own conscience , should persecute others for their conscience . S. Paul having been once a Persecutor of the faith , being now changed from a Persecutor to a Professor of that faith , he would not exercise dominion over the faith of the Professors , 2 Cor. 1.24 . He reports how the professors marvelled , that he who persecuted them formerly , now preached the faith which once he destroyed . But they might much more wonder if he who had preached the faith , should persecute and destroy the professors of it . It would be very strange , that men should forget that they themselves had been in the same condemnation .

O thou Israel of God who persecutest none , but art exposed as a prey to every Hawk or Buzzard , to every ravenous fowl , beware and take great heed of such birds of prey ; they are all forbidden : And let them all be an Abomination unto thee .

But why should we despair even of the persecuting Roman Bitaur ? though their first founders were nourished by a Wolf , and they have fulfilled S. Pauls prophesie concerning them and all like persecuting ravenous Wolves , Acts 20.29 . that grievous Wolves shall not spare the flock of Christ . Though the Roman Eagle hath been metamorphosed into a persecuting Hawk and Buzzard , yet its possible , through the grace of our good God , that there may be so great a change , that the Wolf may dwell with the Lamb , Esay 11.6 . that the Bitaur may become an Heron , that the cruel Hawk may become a loving and pious Stork . Paul who , as saith Arnobius , was figured by Benjamin , who should ravin as a Wolf , Gen. 49.27 . who persecuted the flock of Christ , the same became as a Lamb. And he who was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the bird in question ( or indeed now out of question ) that Avis furibunda , as Arias Montanus renders it , a mad bird , exceedingly mad against them , persecuted them , ( as he himself confesseth , Acts 26.11 . ) even to strange Cities ; the same is now become 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 like the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 merciful and pious like the Stork . He who was as the evil servant who smote his fellow servants , he became a faithful servant of Jesus Christ , and a servant unto all the Church of Christ , yea , as a Nurse cherishing her children , 1 Cor. 9.19 . 1 Thes. 2.7 . Yea , the persecuting arrogant Saul now became humble Paul the convert , the Lamb , the Stork , he also becomes a patern unto all that shall believe and turn unto Christ and his long-suffering , 1 Tim. 1.16 . There may be yet hope of thee thou persecuting evil servant , ravening Wolf , and furious bird of prey , if thou yield to so blessed a change , and follow that patern and example which is set before thee . Even they whom thou hast used despitefully and persecuted , pray for thee .

But we must not forget the mistaken Heron , whom our Translators have much wronged ; that chaste and continent , that pious and loving , that wise and provident Heron. O thou Israel of God! let it not trouble thee , while thou art chaste , though thou be reputed an unclean fowl : though thou be accounted impious and blasphemous , care not , while thou art loving and pious ; be content to be esteem'd a fool in this world , while thou art wise and provident for a better world . Be thou a patern and example of continency and chastity to the Triorchi , to the lascivious and incontinent Hawks and Buzzards . Reprove and instruct in love and piety , the persecuting birds of prey . Teach by thy wisdom all unwise and improvident fowles to escape the judgements of God which are coming upon the earth , Jer. 8. Be a true Ardea , an Heron 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as Scaliger gives the etymon ) flying aloft above the clouds , even to Heaven it self , even to God himself . Arise with Christ , and minde the things that are above where Christ sits at the right hand of God , Col. 3.1 . So shalt thou learn and teach all , by thine holy example , that the way of life is above to the wise that they may escape the Hell that is beneath , Prov. 15.24 . So , when thou loving and merciful one , shalt flee to him unto whom thou art like , the loving and merciful God , thou shalt escape the heavie judgements of thy God , when he shall rain snares , fire and brimstone , storm and horrible tempest , the portion of their cup. For the righteous Lord loveth righteousness ; his countenance doth behold the upright , Psal. 11.1 , 6 , 7.

Thus shall ye separate the children of Israel from their uncleanness , Levit. 15. Ver. 31. that they die not in their uncleanness , when they defile my Tabernacle that is among them . ] What exception I have against the translation of this verse , or a part of it , lies as well against some hundreds of places more , where 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 are rendred the children of Israel , which should be turn'd the Sons of Israel . This mis-translation , I confess , should have been noted long since , where it first meets us , as Gen. 32.32 .

Doth it seem too slight or unworthy our notice ? I shall propound only two considerations , according to which , the male or son is necessarily to be understood , and not to be smothered in conceptu confuso , as here it is in the name of children . The one in regard of diqnity and authority ; which argument S. Paul made use of , 1 Tim. 2.12 , 13.

The other in regard of strength and ability for the performance of some hard duty required ; and thus also the same Apostle understands it , Rom. 8.16 . The Spirit gives testimony to our spirit , that we are the sons of God ; which in our translation are rendred the children of God . In the former Chapter the Apostle had described the spiritual child who had only a good will , which he calls a babe , 1 Cor. 3.1 . So 13.11 . When I was a childe I spake as a childe , &c. So likewise Gal. 4.1 , 2.19 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , my little children , of whom I travail in birth until Christ be formed in you ; and many like places . But the opposition is clear , Rom. 8. when ver. 15. he opposeth to children under the spirit of bondage ( which differ not from servants , Gal. 4.1 . ) sons under the spirit of adoption . Such are no more children , but sons , that is , strong and able to suffer with Christ , and so to be glorified with him ; as it follows ver. 16 , 17. which is the scope of the place : and hereto they are impowred and inabled by the Spirit of God , which makes them sons of God , ver. 14. And many convictive proofs there are , if humbly and docibly we look into the Scriptures . I shall name some few .

Matth. 5. Where our Lord incourages his Disciples to the highest duty , to love their enemies , bless them that curse them , do good to them that hate them , pray for them who despitefully use them and persecute them , that ye may be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( not the children , as our Translators render the word , but ) the Sons of your Father which is in the heavens , v. 44 , 45. So they who have mastered their appetites , are called the sons of God , though our Translators call them children , Luke 20.36 . They are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sons of God , being 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sons of the resurrection , Gal. 3.7 . They who are of faith , the same are the sons of Abraham , and the sons of God , ver. 26. In both places is the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sons , which are turn'd children .

So Gal. 4. The heir while he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a childe , differs nothing from a servant , though he be Lord of all , but is under Tutors and Governours , until the time appointed of the Father . Even so we , when we were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , children , were in bondage under the elements of the world ; but when the fulness of the time was come , God sent forth his son made of a woman , made under the Law , to redeem them who were under the Law , that we might receive 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the adoption of sons . And because ye are sons , God hath sent forth the Spirit into your hearts crying Abba Father . Wherefore thou art no more a Servant but a son : and if a son , then an heir of God through Christ , Gal. 4.1 . — 7. This testimony is so full and home , that I could leave out none of it . And the Apostle speaking of the sufferings of Christ , and the glory that should follow , unto both which estates his believers are to be conformed , it became him , saith he , for whom are all things , and by whom are all things , in bringing many sons unto glory , to make the Captain of their salvation perfect through sufferings , Heb. 2.10 . I shall adde but one Scripture more , Revel. 21.7 . He that overcometh , shall inherit all things , and I will be his God , and he shall be my Son .

For the dignity also of the male , it is , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the male childe preserves the name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and memory of his father , according to what Absalom saith , 2 Sam. 18.18 . I have no son 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to keep my name in remembrance . And therefore the brother is commanded to raise up the name of his brother dying without issue male : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , For male children are the pillars of their families . As on the contrary 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 women have their name from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to forget ; because their name is lost , and the memory of their fathers family is swallowed up in their husbands name .

The male also was required in sacrifice , as the more worthy , perfect , and acceptable , according to Mal. 1.14 . Cursed be the deceiver who hath in his flock 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a male , ( that is , entire and perfect , as appears by the opposit , ) and voweth and sacrificeth to the Lord a corrupt thing . And the reason added from the dignity of him to whom the vow is payed , proves the dignity also of the male oblation : For I am a great King , saith the Lord of hosts , and my Name is dreadful among the Heathen .

Howbeit this prerogative of the male in nature above the female , neither arrogates nor argues any spiritual eminency in the man ; nor derogates any thing from the woman . But , because in nature the man is usually more strong and more worthy then the woman , as the Prophet implies , Esay 3.4.12 . Where he threatneth to take away the honourable and able props and stayes of the Common-wealth , ver. 1.2 , 3. &c. that he will substitute , in their room , children , babes and women : although so it may , by degenerate mindes , come to pass that the male may be effeminate , and the woman more masculine and vigorous , as the Poet speaks , — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Otherwise , neither Sex as such , addeth or diminisheth any thing of their spiritual interest in regard of either . And therefore , in the place before mentioned , Gal. 4.1.7 . it s evident that S. Paul useth the natural state of nonage and riper age , as a protasis or proposition to a similitude , thereby to illustrate the spiritual estate of both . And cleerly to this purpose the Apostle speaks , Gal. 3.26 . Ye are all 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( not the children , though Ours turn it so , but ) the sons of God by faith in Christ Jesus . Which filiation or sonship comprehends as well the woman as the man in regard of the spiritual estate in Jesus Christ ; as the 28 verse evidently proves , There is neither Jew nor Greek , there is neither bond nor free , there is neither male nor female ; for ye are all one in Christ Jesus .

By these and many other testimonies which the judicious Reader may observe in the holy Scripture , it may appear , that the holy Spirit of God useth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as words importing dignity and strength . And therefore when Pharaoh would abase Gods people and disable them from making war upon him , he imposed on them Task-masters and servile works , and made them slaves ; and mischievously plotted for the future , to render them a vile and abject Nation , and utterly to enfeeble them for ever making head against him ; and therefore he commanded the Midwives to kill the male children and keep the female alive , Exod. 1.10.16.22 .

By rendring 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the children of Israel instead of sons of Israel , beside that the Translators erre from the scope intended by the holy Spirit , as appears by the former examples , they fall into inconveniencies which might be avoided , had they rendred the word sons . For what difference make they between children and children ? Exod. 12.37 . The children of Israel journeyed from Rameses . to Succoth , about six hundred thousand on foot that were men , beside children .

Besides , the word childe imports the next age to infancy , and answers to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , puer , &c. and accordingly these words are rendred by our Translators . When I was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a childe , I spake as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a childe , &c. 1 Cor. 13.11 . Gal. 4.19 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 my little children of whom I travail again in birth , &c.

So the Apostle he exhorts 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that we henceforth be no more children , &c. Ephes. 4.14 . So they turn 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Puer , a childe , Matth. 2.16 . Herod slew all 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the children from two years old , and under ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , behold , I and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the children which God hath given me , Hebr. 2.13 . And many more examples might be given , if it were needful ; whereby it might be proved , that by children the Translators understand such as are in their non-age .

Whereby they lay a ground of violent presumption , that by the children of Israel , they understand such as are in the spiritual childhood ; and that proficiency and growth in Religion , is no farther then the minority of a Christian . And this is the rather to be believed , because men of the same judgement with them , understand these Scriptures which are meant of the spirituall childhood , to be spoken of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and perfect growth of a Christian man . Thus where the Apostle saith , Now it is not I that do it , but sin that dwelleth in me , &c. Rom. 7.17 . One interpreting that place , writes thus , Quaedicta sunt , ut à spirituali homine dicta debent accipi . The things which are here spoken , ought to be understood as spoken of a spiritual man . And again , Vbi depravata haec natura ingenita & dum in hoc mundo vivitur perpetuò ut domesticus hostis inseparabiliter cohaerens , vi suâ inexpugnabili praevalet adversus spiritum . Whereas this depraved nature is inbred , while we live in this world , it is perpetually a domestick enemy cleaving inseparably by its irresistible power prevails against the Spirit . The Christian man were in a very sad condition , if it could be hoped to be no better with him then thus , while he lives in this world ; as this Author writes , and much more to the same purpose . Whereby its evident he understood this and like testimonies in that Chapter , of the ripest age of a Christian man ; which indeed are to be understood only of the spiritual nonage and childhood , that mutable and inconsistent estate : as its clear , if any will compare that part of Rom. 7. with what follows Rom. 8. to which I shall speak more properly in due place , if the Lord will .

Meantime the truth of this will appear , if we consider the divers ages in the natural life , unto which the several degrees and ages of the spiritual life hold some proportion .

There is no doubt but there are certain distinct periods of ages observable in most languages if they were taken notic of . In the Greek and Latin tongues , greater industry hath been used , unto which we may fit our English . And so the distinction of ages may be as followeth . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Infans , an Infant , until the seventh year compleat , ( which is to be understood in the following ages ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Puer , a childe , until fourteen years of age . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Puber , when the beard begins to grow , a yongling , from fourteen till eighteen years of age . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Adolescens a youth , from eighten until twenty five years . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Fuvenis a young man , from twenty five , till thirty five . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vir , a grown man , from thirty five , until forty nine . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Senex viridis , a green old man , from forty nine , till sixty years old . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Semicanus , turn'd grey , from sixty , until seventy . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Decrepitus , a decrepit old man or capularis , one ready to be laid on the Biere , ( that is capulum ) from seventy years old until death .

Of all these ages , they have taken the second , or as some count them the first , when they call the sons of Israel , children ; which are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which the LXX turns by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , yea 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Gen. 33.14 . and other words importing minority and nonage .

But our Translators herein erre not alone ; for Luther , Piscator , all the Low Dutch , and all our old English Translations ( Ainsworth only excepted ) render the words as our last hath them , who ever was their leader herein : Sequimur , ut pecudes , antecedentium greges , saith Seneca ; we are prone to follow ill examples . But the Translators of the French Bible have made choise of the very first age , and render the words Enfans d' Israel , the Infants or little ones of Israel . These , no doubt , or some of these , had but low thoughts of Gods eminent designe , as if he intended to beget , nourish , and bring up children of a span long , Lam. 2.20 .

Nor yet have all been so deceived : For beside these named , all the ancient Translations , as the Chaldee , LXX , Syriac , Arabic and Vulg. Latin , and the later , as the Spanish , and Italian , Munster also , Pagnin , Tremellius , and Vatablus have Sons of Israel .

O ye sons of Israel ! Consider , ye are by this title , called to actions of honour and strength . Ye know , how reproachful it is in our language ; What! alwayes a childe ? Brethren ! Be not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 children in understanding ; howbeit in malice 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 be children , but in under standing be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( not men only , as ours render the word , but ) perfect men , 1 Cor. 14.20 . Yea , the same Apostle , Ephes. 4.13 , 14. Let not us propound unto our selves a measure and stature , according to our own or others cize and opinion ; but let us remember that the King of Israel , even Christ , John 1.49 . hath given his gifts unto men , even all the Pastors & Teachers , for the perfecting of the Saints , for the work of the ministry , for the edifying of the Body of Christ , till we all come to the unity of the faith , and the knowledge of the Son of God , unto a perfect man to the measure of the stature ( or age ) of the fulness of Christ ; that henceforth we be no more children tossed to & fro by every winde of doctrine , but grow up unto him in all things , who is the Head even Christ .

And to this purpose the place before us , requires of the Priests a duty to be performed to the sons of Israel ; The Priests must separate the sons of Israel from their uncleanness ; where in the sons of Israel , are comprehended the daughters of Israel also , as its clear ver. 18. — 30. For then we read of the womens uncleanness and their manner of cleansing ; there ver. 31. saith Moses , Thus shall ye separate the sons of Israel , from their uncltaness .

Even the Sons of Israel have their uncleanness , until they be separated from it by the Priests .

The Priest is said sometime to pollute , Levit. 13. Ver. 3. sometime to cleanse from pollution , and separate from uncleanness . We have diverse examples of the one and of the other . Of the former , Lev. 13.3 . The Priest shall see ( the Plague 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and shall pollute or defile him ; which our Translators , with others , turn , The Priest shall pronounce him unclean . So very often in that Chapter .

But how can the Priest be said to pollute ? some say , when he pronounceth him unclean and polluted : which also is true ; but may he not be said to pollute him who is unclean , when he leaves him in his uncleanness ? according to that Revel. 22.11 . He that is filthy , let him be filthy still . And so the Lord is said to harden , when he mollifies not the impenitent and obstinate heart , but leaves it as he findes it , in its hardness . And when he cleanseth not the unclean , as Exod. 34.7 . He may be said to pollute him . Not that he otherwise causeth any positive hardness or pollution . And herein the Priest is as the Lords mouth , Jer. 15.19 .

The Priest also , for like reason , is said to cleanse from pollution and separate from uncleanness , when he expiates and purgeth away the true spiritual uncleanness : as very often in this book . Which he doth typically as a figure of that High Priest who 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hath and doth make the purging of our sins by himself , and so really separates the sons of Israel from their uncleanness .

So that although the Priests the sons of Aaron , and the Evangelical Priests are said to binde and loose , absolve and excommunicate : as a sort of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vice-Dei , as Gods Substitutes on earth ; yet oftentimes these acts are done with very much ignorance and arrogance . As when of old the Priest said , I absolve thee from thy sins : And some of later time more modestly pronounced and declared absolution and remission of their sinnes to the penitent and believing souls : yet its possible , that both one and other might be in great errour . For althogh both alleaged authority from Christ , yet it is very much to be questioned , whether either of them were qualified as they ought ; yea , it s much to be doubted that either or both might mistake their Commission . I speak not this of the true 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , such Priests as have been or are called unto that holy Function by God , in some proportion like as Aaron was , Hebr. 5.4 . but of such as for a livelyhood or other by-end , and out of the suggestion of their own Spirit , have taken that honour to themselves , without the motion and call of Gods holy Spirit ; let such pretend uninterrupted succession from the Apostles dayes downward ( which yet it s very hard to prove ) let them plead imposition of holy hands , whether by Bishops or Presbyters ; let them alleage the character of Priestood which they say is indelible ; if they be persons unduly qualified , all is to no more effect then putting a Seal to a Blank . Quicquid recipitur , recipitur ad modum recipientis ; whatsoever is received , is received according to the mode or qualification of the person receiving . And of like rate and value are all acts performed by such a Priest , whether binding or loosing , remitting or retaining sins , absolving or excommunicating .

What they alleage touching divine mission , let us enquire what that is , out of the Original Grant , Mat. 28.18 , 19. Jesus came and spake to them saying , All power is given to me in Heaven and in Earth ; Go ye therefore and teach all Nations , &c. Consider to whom he spake , ver. 16. The eleven Disciples , that is Apostles . That they were Disciples , imports denial of themselves , and taking up the Cross of Christ and following him . This qualification is common to all Disciples as such , Luke 9.23 , 24. and 14.25 , 26 , 27. but a more eminent endowment was necessary for the eleven Apostles . And therefore , S. John relates our Lords acts after his resurrection , more particularly , Whose soever sins ye remit , saith he , they are remitted unto them ; and whosoever sins ye retain , they are retained : which words are commonly cited alone , as many other Scriptures are , whereas their energy and force is in the precedent or consequent words , as here ver. 21. He ordains them Ambassadors of peace , he saith unto them , Peace be unto you . As my Father hath sent me , so send I you . And when he had said this , he breathed on them , and saith unto them , Receive the holy Ghost : Then followes immediately , Whose sins ye remit , they are remitted unto them , and whose sins ye retain , they are retained . And therefore S. Ambrose on Psal. 37. who saith , Sacerdotibus solum jus est ligandi & solvendi ; it is the Priests right to binde and loose : the same Father also saith , Sacerdotis officium est munus Spiritûs Sancti , the office of the Priest is the gift of the holy Ghost . And that not transient but permanent , Dominum possideant & ab eo possideantur , Let them possess the Lord and be possessed by him , saith S. Hierom ad Nepot . How great an height of glory are the Disciples advanced unto , who have the principality of the highest judicatory , Vt vice Dei peccata retineant & relaxent ? that instead of God , they can retain and remit sins ? saith S. Gregory Homil. 26. Such Priests as these may effectually absolve and remit sins . Such Priests as these may separate the sons of Israel from their uncleanness , possessing him , and possessed by him who cleanseth us from all our unrighteousness , 1 John 1.9 .

And this neerly concerns us , O ye Sons of Israel ! lest we die in our sins and uncleanness when we defile Gods Tabernacle which is among us . Where is that ? the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in medio vestri , in the midst of you . The true Israel of God because such , is and must be pure ; God is good to Israel : who are they ? Even to such as are of a clean heart , Psal. 73.1 . And because the most pure and holy God hath his Tabernacle and Temple in the midst of them . There he promiseth to set it , if we walk in his Statutes and keep his Commandements , and do them , Levit. 26.3.11.12.13 . If we purifie our selves as he is pure , 1 John 3.3 . with this proviso , let them make me 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Sanctuary , an holy place , and I will dwell in the midst of them , Exod. 25.8 . O how holy , how pure must that holy place be wherein the most holy God will dwell ! He cannot be toucht or approached unto by any unlike himself . That Sanctuary , that Temple , that Tabernacle is thine heart , O Israel ! For know ye not that ye are the Temple of God , and that the Spirit of God dwelleth in you ? He that defiles Gods Temple , him will God defile , or leave in his pollution , 1 Cor. 3.16.17 . and 6.19 . and the like , 2 Cor. 6.16 . Ye are the Temple of the living God , as God hath said , I will dwell in them and walk in them , and I will be their God and they shall be my people . Wherefore come out from among them , and be ye separate , and touch not the unclean thing , and I will receive you ; and I will be a Father unto you , and ye shall be my Sons and Daughters , saith the Lord Almighty .

Having these promises , dearly beloved , let us cleanse our selves from all filthiness of the flesh and spirit , perfecting holiness in the fear of God , 2 Cor. 6.16 , 17 , 18. and 7.1 .

Aaron shall cast lots upon the two Goats , the lot for the Lord , Levit. 16. Ver. 8. and the lot for the Scape-Goat . ] What is here turn'd a Scape-Goat , is retain'd in the margent without translation , Azazel ; and that upon good advice . For this book of Leviticus , as indeed the whole Pentateuch , is Arcanum volumen , a very mysterious book ; and that the rather in those parts of it , which , as it were datâ operâ , the Spirit of God seems to conceal , and therefore such as require our diligence , humility , and docibleness to search them out . Which if they should not be inquired into , why were they written ? It is good to keep close the secret of a King ; but it is honourable to reveal the works of God , saith the Angel , Tob. 12.7 . Yea , it s royal , saith the wise King , Prov. 25.2 . It is the glory of God to conceal a thing , but the honour of Kings to search out a matter . Especially since we are in the last part of time , when there is nothing covered but shall be revealed , nor hidden , that shall not be made known , Matth. 10.26 . saith the Angel of the Covenant , the wisdom , and King of Saints .

The great business of this Chapter , is the anniversary expiation of sins , held forth unto us in outward and figurative expressions , which must have their truth , if ever savingly , accomplished and fulfilled in us . In that part of it before us ; there are many conjectures concerning 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Azazel . Some render it as ours do ; as the Vulg. Latin , Caper emissarius , a Goat sent out ; which word Emissarius answers not to that Latin word properly used , but is made to signifie what the LXX have here , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sent away .

Others understand the word to be compounded of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Goat , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the name of a place , or specially of a Mountain , which Vatablus placeth neer Mount Sinai . I rather believe , that the place is , in Eutopia , or rather Cacotopia , or indeed rather then both , in Atopia . For I have sought this Mountain Azel , high and low , in Ptolomy , Stephan , Adrichomius and others , and hear no news of it , and therefore I must return a Non est inventus , there is no such Mountain .

Others think it to be the name of the Devil , and that in regard of his strength . So especially one of the Jews Doctors who hath divers followers herein . Thus Esay 40.10 . Behold the Lord will come 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with strong hand ; where hand is supplyed . In the marg. ye finde , against the strong ; that is , he whom our Lord calls the strong man , Luke 11.22 . Howbeit I know not how truly diverse Learned men make Azazel the president of the Desert .

But whereas Franciscus Georgius Venetus , Cornelius Agrippa , and Reuchlin , and other Learned men have written , with great confidence , concerning Angels and Spirits good and evil , and among these , of Azazel , that he is the President of the Desert , I shall leave his particular presidency and principality upon their credit ; although I doubt not but , as there are Hierarchies and orders of the good Angels , as I have elsewhere shewen , so are there presidencies and distinctions of honours , ( such as they are ) among the evil Angels ; as not only the sorenamed Authors aver , but also our Lord , John 12.31 . and his Apostle , Ephes. 2.2 . and the Jews , Mat. 12.24 . Wherefore I shall so far consent with these Authors in the general , that by Azazel here we are to understand the Devil . Which word they commonly compound of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Goat and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 abiit , as it hath affinity with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 abiit in contemptum , to be vile and contemptible . So the LXX render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to despise , to account base and viie : according to which the Prophet speaks , Thou didst debase thy self even to Hell , Esay 57.9 . Beside , a Goat and the Devil have the same name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 verse 7. The Priest shall take 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 two Goats ; and so often in this Chapter . But in the Chapter following , Levit. 17.7 . They shall not sacrifice any more their sacrifices 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to Devils . Thus 2 Chron 11.15 . Jeroboam ordained him Priests for the High places 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and for the Devils . Thus also Esay 13.21 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Daemones the Devils ( which our Translators turn , the Satyrs , ) shall dance there ; so Pagnin : and the like we have Chap. 34.14 .

The Devils were called by this name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Goats , because they appeared in that form , saith Kimhi . As also because 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Goat hath its name from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 horruit , exhorruit , so extreamly to fear , as when the hair stands on end . Whence 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hordeum Barley , and frit , in Varro ; which according to him , is the top of an ear of corn which stands up like hair . Whence our English word fright , extremity of fear , into which the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Devils drive those to whom they appear .

That Azazel ought so to be left untranslated , and not to be rendred a Scape-Goat , may appear from this consideration , that where ever either of the two Goats , is named in this Chapter , its never called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whence 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hath its name , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And whereas Azazel is four times named in this Chapter , ver. 8.10 . twice , and 26 , the translation renders it self suspected in the last place especially , where it s read , He that let go the Goat for a Scape-Goat , when there was no other but that , the former being sacrificed .

Munster was aware of this ; and therefore howsoever in the three other places , he translates the word as ours do , yet in the last place , he translates it not , but leaves it Azazel . Which also the Tigurin Translators perceived , and therefore turn'd it in ver. 26. campum caprarum the field of the Goats . Others with Arias Montanus , retain Azazel in all the four places , as Tremellius , Vatablus , Diodati , the Spanish Bible .

What therefore they render , One lot for the Lord , and the other lot for the Scape-Goat , I would turn , One lot for the Lord , and the other lot for Azazel . Otherwise instead of a distribution of the two Goats here by lot , the words will contain an equivocation ; as that the one lot shall be for the Lord , as proper to him and his use : the other shall be for a Scape-Goat ; that should be all one as if 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for were left out ; because for in this sense signifies no more then the word alone to which it is joyn'd , as I will be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for a father , &c. 1 Chron. 17.13 . is no more then a father . Whereas indeed these two Goats are distributed according to their subjects or owners , the one to the Lord , the other to Azazel .

But why must one Goat be for the Lord , and the other Goat 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for Azazel , or the Devil ? For the understanding of this , we must know , that the Lord in this Chapter ordaines 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the day of Expiations , as it is called , Levit. 23.27 . and the reason is given , Levit. 16.30 . the Priest 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 shall expiate for you , to cleanse you , that ye may be cleansed from all your sins before the Lord . This cleansing must be thorow , full , and accurate , as appears both by the plural of the Nown , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the conjugation of the Verb , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Now the people to be purged , are defiled with two kindes of sins ; whereof the one is open and manifest , Gal. 5.19 . the other hath an appearance and shew of righteousness , John 16.8 . By both these we may understand the whole body of sin to be destroyed , Rom. 6.6 . with both these the creature is polluted . The Body of sin to be destroyed , is figured by that Goat which is to sent to Azazel , as by the Goats on the left hand in the judgement , Matth. 25. And upon the head of this Goat the Priest must lay both his hands , and confess over him all the iniquities of the sons of Israel , and all their transgressions in all their sins , putting them upon the head of the Goat , and shall send him away by the hand of a fit man into the Wilderness , and the Goat shall bear upon him all their iniquities , into a land of separation , and he shall let go the Goat in the Wilderness .

Now whereas the creature of God hath been polluted with the Body of known sin and false righteousness , it is not the will of the Lord , that his creature should perish in sin ; nor is it his will , nor is it possible , that his creature should be saved in his sin ; which implyes a contradiction ; because to be saved , is so to be , from sin , Matth. 1.21 . And therefore the sinful man signified by the Goat , which is for the Lord , ver. 9. must die from the sin , he must be mortified , and the will in him unto sin must be altogether dead in him .

We may see this prefigured unto us in the creature . The seed is cast into the ground , suppose a grain of Wheat , the earthly part of it falls asunder , and some of it returns to the earth ; the other part being reduced by the Quintessence or natural Balsam becomes a part of the plant .

There is an earth that is the Serpents food , Esay 65.25 . which is indeed the terra damnata , the damn'd earth , the disobedient knowledge , and the disobedient in their knowledge , who detain the truth of God in their unrighteousness : Against these the wrath of God the Judge is revealed from Heaven . There is another sort of earth which becomes a part of the heavenly plant which growes up in all things into that plant of renown , Ephes. 4. The same was figured by Moses killing the Egyptian , a type of sin and iniquity , Mich. 7.19 . and hiding him in the sand , damned earth to earth . But he rebuked the Hebrew and flew him not , who wronged his brother ; even the Edomique nature the animalis homo who wrongs his brother the spiritual & heavenly man . Adde yet a third representation of this mystery figured by Joseph in prison , of whom the chief Butler saith to Pharaoh , Gen 41.13 . Me he restored to mine office , and him he hanged . The work of the true spiritual Joseph the perfect one , in the judgement . Which he as evidently sets forth upon the Cross : with whom were crucified two Thieves ; whereof one , according to an antient tradition , was an Edomite , a Red man , as Edom signifies ; the other an Egyptian a black thief . The Edomite the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the animalish or souly man being crucified with him , he takes with him into Paradise ; the Egyptian , the sin it self and all who will by no means part with it , but become one with it , he sends away to Azazel .

Let us well consider this , O ye Israel of God! Herein is pourtrayed before us in the High Priest ( whose duty alone it was to officiat on the day of Expiation ) the Lord Jesus Christ , who is the true High Priest for ever . He is here brought in offering up himself without spot unto God . He is the true sin-offering figured in the Bullock , and the true burnt-offering , signified by the Ram , as the Apostle shews largely , Hebr. 9.7 . — 28.

The Lord ordains , that Aaron must take for the congregation of the sons of Israel , two Kids of the Goats . Hereby the Lord prefigures his judgement : wherein two parties are principally concerned ; the Judge with his Assessors , and the persons to be judged .

The Judge with his Assessors , of whom Enoch prophesied ; Behold the Lord cometh with his holy ten thousands , as the words properly signifie , Jude v. 14.

The persons to be judged are of two sorts , both represented by the two Goats which must be taken for the Congregation of the Sons of Israel , ver. 5. These must be separated as a Shepherd separates the Sheep from the Goats , the Sheep on the right hand and the Goats on the left . To the Sheep shall be commemorated their works of mercy ; to the Goats on the left hand , their unmercifulness . And accordingly the merciful obtain mercy , to whom it is said , Come ye blessed of my Father , &c. To the unmerciful ones , depart from me , &c.

This 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and description of the judgement is here presigured by Moses . The Judge and his Assessors are the same , the same also are the persons to be judged represented by two Goats . But how come the Goats to be Sheep ? They had done away their sins by righteousness , and their iniquities by shewing mercy to the poor , Dan. 4.27 . they made friends of the unrighteous Mammon : the other keep their unrighteous Mammon , and perish with it .

O ye sons of Israel ! this neerly concerns us all . We all wait at Bethesda the house of Mercy ; and every one merciful or unmerciful , if ye ask him , will say , he hopes to be saved , he hath hope of mercy . Yet every one almost judgeth another and condemns another . Must we not all stand before the Judgement Seat of Christ ? Why then do we censure and judge one another , and that concerning our final estate , who shall bee saved , who damned ?

Some have been very bold , in obscurities of this nature , positively to affirm , what others have as boldly denied ; and both upon equal grounds , when neither party hath had authority of Scripture or sound reason whereon to build his assertion . Above twenty years since two books came out printed at Millan . The Title of the one is De Inferno . Of the other , De animabus Paganorum .

The Author of the former hath so curiously described Hell , and all the parts and nooks of it , and for what uses the feveral Cels therein are , you would think , he had been there imployed as a Surveyor or a Viewer ; so punctual he is in his relation and survey of the place . He having thus provided Hell , the other as a Judge , by his own cise and rule , very strictly examines those , whom we would have thought out of all question , whether saved or not , as Melchisedec , Job , and his three friends , as also Elihu , who , with much a-do , escaped this Authors condemnation . But as for the Philosophers , and of them , the very best , we read of , he represents them living very holy lives , and leaving to posterity very many divine sayings , but at length like et Minos , Aeacas or Rhadamanthus , he adjudges them all to Hell , all to Azazel . O were it not much better , and more safe to examine our own lives , and consider our own later end !

We have here a clear and evident demonstration , O ye sons of Israel , that we are saved by grace . We stand all before the Judgement seat of Christ , as the two Goats taken for the whole Congregation of Israel , and are presented here before the Lord , ver. 5. The distinctive and separating Lots pass upon us , one for the Lord , and the other for Azazel . Who of us knows whether Lot shall fall upon him ? We all know , that we have all sinned , and have fallen short of the glory of our God , Rom. 3.23 . And the wages of sin is death , Rom. 6.23 . And they who are blessed , and called to inherit the kingdom of God , because they have dote works of mercy , they remember them not , Matth. 25.37 , 38 , 39.

These things considered , why may not the Lot for Azazel fall upon us ? It is the Lot which makes the distinction , John 19.24 . and therefore the eternal inheritance is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a distribution by lot , Acts 20.32 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 an inheritance obtained by lot , among those who are sanctified ; and often elsewhere . And we are said to obtain that inheritance by lot 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ephes. 1.11 . In whom also we have obtained an inheritance by lot . And the means qualifying us to obtain the inheritance , 2 Pet. 1.1 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to them who have obtained by lot equally precious faith with us . Which hath allusion to the Israelites receiving their inheritance from Joshuah in the Land of Canaan , who divided unto them the Land by lot ; and by lot the true Joshuah 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as Joshuah is also called and his book after his name , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he divides the true inheritance of the holy land , or land of holiness , which is called his land , thy land O Immanuel , Esay 8.8 . He distributes the eternal inheritance by lot unto his followers , his valiant and victorious souldiers , according to Revel. 21.7 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he that overcomes , shall inherit or shall obtain by Lot the inheritance of all things .

Now what is more doubtful then a Lot ? And the lot must determine who is for the Lord , that he may receive the kingdom ; and who is for Azazel , that he may depart from the Lord and be sent away to Azazel . But blessed ever blessed be the Lord , who reserves the ordering of the Lot in his own power , as we read , The Lot is cast into the lap , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the whole judgement , discerning or disposing of it , is of the Lord , Prov. 16.23 .

Nor does this bring in any destiny , or fatal necessity . O no ; he hath shewen thee , O man , what is good ; to do justly , to love mercy , and to humble thy self to walk with thy God , Mich. 6.8 . The Goat , upon which the Lords lot fell , must be sacrificed ; & if we be of the Lords lot , we must be such as he is , mortified in the flesh , that we may be quickned in the Spirit , 1 Pet. 3.18 . The Greek text understands it of Christ ; the Latin , of those who are Christs . It is true , it is neither of him that willeth , nor of him that runneth , but of God that sheweth mercy , Rom. 9.16 . And to whom doth God shew mercy ? Even unto thousands of them that love him and keep his Commandements , Exod. 20.6 . So that destruction O Israel is thine own ; but thine help is from me , Hos. 13.9 . They , on whom the Lords lot fals , are saved by mercy . They on whom Azazels lot fals , perish by justice .

O that the whole Congregation of Israel ( for whom these two Goats are taken , ) while it is yet Res integra , while yet we have time to work out our salvation , and before the evil dayes come , that we would , Pro se quisque every man of us endeavour to mortifie his sin , to crucifie his flesh , with the affections and lusts , before it be too late ! I have heard of a rich Citizen of London , who , toward his end , made his will , and bequeathed his soul to God , his body to the earth , and his sins to the Devil . 'T was well if he could be rid of them so . But were it not much more safe now while we have yet time , to spend it in the daily mortification , subduing & deading of our sins , to make it our business , that in that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that day of expiations , when there shall be an Exact separation made between the just and unjust , the righteous and the wicked , those who serve God , and those who serve him not , Mal. 3.18 . we may be found so doing . Blessed is that servant whom his Lord when he cometh shall finde so doing !

So shall that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that fit man , that man of time , called by the LXX 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that ready prepared man , ver. 21. take away the Goat with all our sins and iniquities . And who is this man of time , this ready prepared man , but that Lamb of God who takes away the sins of the world ? He is figured by Othniel the Judge of Israel , ( that is , the due time of God , the Redeemer who came in the fulness of time , Gal. 4.4 . He conquers and subdues Cushan Rishathaim , the blackness of both iniquities inward and outward , Judges 3.10 . and conveyes our sins into a land of separation , even so far as the East is from the West , so far he removes our transgressions from us , Psal. 103.12 . and delivers them to Azazel , and so gives the Devil his due .

Then , when so exact separation shall be made , then shall the righteous shine in the glory of their Father . Would God that were come to pass unto every one of our souls !

For every one that curseth his Father or his Mother , Levit. 20. Ver. 9. he shall be surely put to death ; he hath cursed his Father or his Mother ; his blood shall be upon him . ] [ For ] is a rational or causal ; as that which renders a reason of what went before it , and answers to Nam , quia , quòd , quoniam , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the like . But what has this [ For ] reference unto ? And how doth it render a reason in the following words , of what goes before ?

In the two former verses , we read two general precepts ; the one of sanctifying our selves unto the Lord ; the other of keeping the Lords statutes and doing them ; both which give reasons of the two former prohibitions . Sanctifie your selves unto the Lord. Sanctitas importat duo , separationem ab aliquo , & applicationem ad aliquid , saith Aquinas ; Sanctity imports two things , 1. Separation from somewhat , as here from Molech , from Wizzards , and such as have familiar spirits . 2. Application unto the Lord , in the observation of his statutes and doing them . Why ? Because he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the holy one of Israel , sanctifies and separates his people from all other gods and their polluted services , and dedicates and applies them to himself , and to his pure and holy service , that they may be holy as he is holy .

So that these words ver. 9. cannot well render a reason of those fore-going ; or if they do , certainly its far fetcht . There is no doubt but all divine aetiologia's , all reasons , and rendring of reason , are most rational , and like themselves , divine , as proceeding from him who is the very 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it self , the summa ratio ; he who teacheth man to reason , shall not he reason ? to which purpose the Psalmist reasons , Psal. 94.8 , 9 , 10. But we must not impose a reasoning upon the Scripture or upon Gods Spirit speaking in it , which is none of his .

The particle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here used , is mis-translated . For whereas 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is either 1. Causal and rational , as 1 Chron. 13.11 . David was displeased 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because the Lord had made a breach upon Vzzah . For which we have 2 Sam. 6.8 . where the same story is recited , David was displeased , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 because the Lord had made a breach upon Uzzah . Or 2. Discretive , as Gen. 45.8 . It was not you that sent me hither 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but God . Or 3. Conditional or of time , which answers to if or when . As 2 Sam. 7.1 . It came to pass 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 when the King sat in his house . For which we read , 1 Chron. 17.1 . It came to pass 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as or when as . And in this last sense its evident , the particle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is here to be understood , when or if any man curse his Father or his Mother ; whence also it appears that these words are altogether incoherent with the former ; and that even according to the judgement of the Translators themselves , who set [ ¶ ] a mark before these words in the ninth verse , which imports the beginning of a new subject and argument .

In the two former Chapters the Lord gives divers precepts ; which in this Chapter he ratisies with sanctions by their respective punishments :

The words contain a denuntiation of punishment for a crime , and the confirmation of that punishment by repetition both of the crime and punishment .

When any man curseth his Father or his Mother , he shall surely be put to death . Which words are repeated for aggravavation : 1. The crime ; he hath cursed his Father or his Mother . 2. The punishment of the crime ; his blood shall be upon him .

What is here turn'd Father or Mother although read copulatively in the Hebrew , his Father 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and his Mother , yet are the words dis-junctively to be understood , his Father or his Mother ; and that by the authority of the only Lawgiver who warrants the dis-junctive reading of this sentence , Matth. 15.4 . He that curseth Father or Mother , let him die the death . So that he who curseth one and but one of his parents , is liable to death , otherwise the Law might have been eluded . Howbeit the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here read , is not only to speak evil to or of , or to imprecate and so wish evil unto any one , as it is wont to be rendred by maledicere to curse or speak evil of . And so what we read , Exod. 22.27 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 S. Paul Acts 23.5 . renders 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , thou shalt not speak evil of , &c. Yet the word signifies more properly to slight and make light of , to vilifie and dishonour . And so this verb 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is opposed to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies to honour , as elsewhere , so 1 Sam. 2.30 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , those who honour me , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I will honour ; but they who despise me , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vili pendentur , they shall be lightly esteemed .

When any man speaks evil of or to his Father or Mother , or flights either of them , he shall die the death , that is , he shall certainly die , as he is worthy to die being guilty of so great a crime . Which is explaind in the close of the verse , his blood shall be upon him .

Under the notion and name of parents , we are to understand not only our Fathers that begat us , and our Mothers that bare us , Prov. 23.22 . Nor only those whom the Law makes such , Ruth 3.1.5 . but the name is also extended in a civil respect , unto Governours and Magistrates , as Eliakim was a father to the inhabitants of Jerusalem , Esay 22.20 , 21. And Naamans servant called him Father , 2 Kings 5.13 . And Deborah was a Mother in Israel , Judges 5.7 . Yea , in a spiritual sense God himself is our Father , and Jerusalem above is the Mother of us all , as I may shew afterward . And they are also called our Fathers who beget us unto God , Gen. 45.8 . 1 Cor. 4.14 , 15. And consequently honour is due unto them , and , for slighting or cursing them , like penalty is due to those who analogically are called their children .

This denuntiation of punishment , will appear to be reasonable , if we shall consider , 1. What the duty is , which is here violated , and 2. the reason of that duty ; as also 3. the violation and breach of the duty ; and 4. the punishment of that breach and violation . The duty violated is honour of parents . And what is it to honour ? The word used in the fifth Commandement and elsewhere , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies to be heavy or weighty , and that in quantity , as in bulk or number , Prov. 27.3 . Or quality , as dignity , honour , glory ; whence we say , that Honos est onus , Honour is a burden ; accordingly the Scripture speaks , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 an eternal weight of glory , 2 Cor. 4.17 . So 2 Cor. 12.16 . I was not burthensome unto you . In this sense the Apostle speaks , 1 Thes. 2.6 . Neither of men sought we glory , neither of you , nor of others , when we might 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , have been burdensome ; the Syriac hath , been honourable as the Apostles of Christ , that is , such as God and Christ appointed first in his Church , 1 Cor. 12.28 . Ephes. 4.11 . and therefore ye read in the margent , we might have had authority , 1 Thes. 2.6 . Now the honour due to parents from their children , is a weighty business , a matter of great weight and moment , which is either inwardly performed , as an high esteem of them , love and fear of them . Or 2. outwardly expressed as a testimony of that estimation , love and fear , in Reverence to their persons : Obedience to their commands : Supply of their necessities .

The reason why this honour is to be given to parents , will appear , whether we consider the parents themselves , or their children who owe this duty to them . The parents deserve all honour from them , as being in eminency above them , both because Authors of their being , and of their better being , by nurture and education . Their love and care and labour and cost challenge all respect from them , for their unrequitable love : For when they have done all that possibly can be done by them , and have followed them , with all their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their utmost requital that they can make , yet being and education exceeds all gratitude , as the hinder wheels of the Charet run as fast , but can never overtake the former .

The Father hath his name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies to will , desire , to be tenderly affected to his children ; as implying , that all that influence of care and labour and cost is from love which sweetens the authority of Parents over their children .

2. In regard of the children themselves , justice and gratitude requires this duty of them . Children obey your parents in the Lord 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for this is just , Ephes. 6.1 . That natural love 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 mixt with due awe makes up Reverence , which is the first part of that honour unto parents . And love is the strongest principle of obedience , Exod. 20.6 . that 's the second . Whence will easily follow requital of parents to the utmost of their power ; because to love is not only bene velle , but also bene facere . Which is the third part of honour due to parents .

3. Since the duty is so just , so reasonable , the breach and violation of that duty must needs be most unreasonable and unjust .

The violation and breach of the duty , it is slighting , vilifying , disesteeming , dis-honouring , whether by word as cursing , and evil speaking to parents , or of them ; or by gesture , or deed , as denying them obedience to their commands , or supplying their wants , as Matth. 15.4 , 5. This slighting which they call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , little-accounting , is a great sin ; yea , a greater injury done to him , whom men slight , then if they did some open violence unto him . Quem quis contemnit , eum non curiosiùs calcabit , him whom a man contemns , he will not take any great care how he kicks him , saith Seneca . When Paracelsus begun in Germany to make known his principles of Physick and Philosophy , much different from those received ; the learned men despised him , and vilified him , as if he had been a Mountebank or Quacksalver ; but when Erastus the Emperors Physitian , and a very learned man wrote against him , men then began to change their mindes concerning him , and to think he was not despicable as they had supposed , but that he had great worth in him . Whereas he who slights and neglects another , he thereby declares his opinion of him , that he has neither wisdom nor strength , nor any thing in him worthy of estimation . And from such a slight opinion commonly proceed sutable words , gestures , and actions .

4. Such as these done by children to their parents , to whom they owe the greatest honour , deserve , according to divine justice , extream punishment , even death it self . For God who knowes the hearts of all men , sees a disposition to kill , where there is a boldness to curse . According to which justice , Traytors against their civil fathers , are to die by the laws of most Nations , as being such as go about to take away the lives of those who have given and maintained theirs .

Whence we perceive a main difference between the prescience and providence of the Great Lawgiver , and all inferiour ones . The Romans made no law against Parricides , because they could not foresee , that any could so degenerate or put off a man , as to kill his father ; but the only wise God foresees this , and makes lawes against those who would be murderers of fathers and murderers of mothers , 1 Tim. 1.9 .

But what if my father be a wicked man , may I not slight him , speak evil of him , & c ? Surely no ; the wickedness of the parents , exempts no childe from his duty to them . Nor is it said , honour thy good father and good mother , but honour thy father and mother . Nor is it said , when any shall curse his evil father or mother ; but his father , &c. As we may reason from a less obligation ; Hagar must submit her self unto her Mistris though she dealt roughly with her : For it is the Apostles rule , 1 Pet. 2 , 18. Servants obey your Masters , not only if good and gentle , but also if they be froward . David honoured Saul his Father-in-law , and often preserved him from death , even at the same time when Saul sought Davids life .

But obedience is a part of honour due to parents ; must the children be obedient to their parents when they command what is evil ? I answer : the fifth Commandement is a part of the second Table ; or howsoever accounted by Josephus and Philo Judeus in the first Table , yet it s taken out of the first and great Commandement , Thou shalt love the Lord thy God with all thy heart , with all thy soul , with all thy minde , and with all thy strength : and therefore must obedience unto our heavenly Father be preferred before obedience to our Fathers upon earth . Here that rule is true , he that loveth Father or Mother more then me , is unworthy of me , Matth. 10.37 . Our Lord Jesus Christ was obedient unto his parents , Luke 2.51 . yet he staid at Jerusalem when they departed thence . And therefore being reproved by his Mother when she found him in the Temple , saying , thy Father and I have sought thee sorrowing ; how is it , saith he , that ye sought me ? wist ye not that I must be about my Fathers business ? Or rather , ( which is a more true translation , and a more proper answer to his Mothers expostulation , ) how is it that ye sought me ? Luke 2. Ver. 49. wist ye not that I must be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in my fathers house , that is , in the Temple ; so that ye needed not go far to seek me . The Apostle makes answer to this doubt , Children obey your parents , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Lord , Ephes. 6.1 .

Here also lies an obligation upon Parents , by their sober and grave deportment , to preserve their authority over their children , and to be careful that a rational love , decent and becoming gravity , be such as may win upon their children , elicit & draw from them a willing love , awe , reverence , and honor : that they shew no example of light behaviour , but to be exemplary in all holy conversation . It is most reasonable , that a man behave himself as a father , if he would be honoured as a father , saith one of the pious Antients . And how equal is that precept ? Vt ameris , amabilis esto , Be lovely , that thou mayest be loved . And by like reason , Vt honoreris , honorabilis esto : that thou maiest be honoured by thy children , demean thy self as one fit to be honoured . Wouldest thou not be slighted and despised ? Be not contemptible , be not despicable : That which the Apostle writes to Titus takes place here , with analogy to the spiritual fatherhood . Let no man , saith he , despise thee , Titus 2.15 . Alas ! how could Titus , how can any man else help it , but that he may be despifed ? his meaning is , Let thy sober grave behaviour , and thy doctrine be such , as may challenge honour and due respect from thy spiritual children . Be not thou despicable ; so shalt thou not be despised . The words foregoing make this reason good . These things speak and exhort and rebuke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with all authority ; yea , as the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 properly signifies , with all command as from divine authority , Titus 2.15 . and out of the word of God . And then follows , Let no man despise thee .

Which discovers the fondness of parents , who by the lightness of their example , and remissness and negligence in their government , betray their gravity and authority . This was Eli's sin , 1 Sam. 2.29 . his sons should have honoured him , and he honours them , and that not only above himself , but above God also , as God himself interprets it . They say , the old Ape so embraces and grasps her young ones , that by hugging them , she kills them . Such is the Apish indulgence and unreasonable love of some parents , that should they hate their children , they could do them , or themselves , no greater injury . For this fin , God left his place at Shilo and put out Eli and his house from being Priests before him ; and brought that ruine upon Eli and his sons and the whole Nation , that was not recovered a long time after .

What Parents are wont to say in this case ; My son is now of age and discretion , he knowes how to behave himself , &c. It may be well answered by a rule known in the Civil and Canonical lawes , Jus reverentiale remitti non potest : No man can remit of that reverential right which is by the law of God and Nature due unto his place .

Whence children also may learn , that there is a perpetual obligation and tye upon them to honour , reverence , obey and support their parents ; it is a principal Lesson , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , let them learn first to shew piety at home , and requite their parents , 1 Tim. 5.4 . to obey them , and have an honourable esteem of them , it is a natural impression . Should a Prince strike a Childe , hee 'l complain to his Father , though he the poorest and meanest subject . It is a duty that children never live to out-grow ; a debt that they can never fully pay , though they be ever paying it ; as it is said of the childe , — sequiturque patrem non passibus aequis : The thankfull childe follows his father , but with unequal steps .

Now since the Obligation is so great , the greater is their sin who 1. in opinion , or 2. practise , undervalue and slight this Commandement of God touching honour unto parents , and the Ratification of it . 1. In opinion ; as they who under pretence of honouring God , slight and neglect their parents . This was that which our Lord blamed in the Scribes and Pharisees , Mat. 15.4 . Where , having recited the Commandement of God , and the penalty due to those who break it ; but ye say , saith he , whosoever shall say to his Father or his Mother , it is Corban , a gift ( given and consecrated unto God , ) wherewithal thou mightest be holpen by me , such an one shall be free from honouring , nourishing , clothing , supplying the wants of his Father or Mother .

But should not Gods worship and service , you 'l say , be so dear unto us , that it ought to be preferred before our father and our mother ? Men are wont in this and other cases to plead for God , such as they conceive him to be . Some there are who think that God sees as man sees ; and that he is much taken with beautiful out-sides of Temples made with hands ; and to such use was that Corban , of which our Lord speaks , for reparation of the Temple . And for this , the Scribes and Pharisees were zealous , and so zealous , that they preferred it before the Commandement of God . They knew not , nor do many know , or at least they consider not , that to do justice and judgement , is more acceptable unto the Lord then Sacrifice , Prov. 21.3 . To obey is better then Sacrifice , and to hearken then the fat of Rams , 1. Sam. 15.22 . So that our obedience unto the Moral Law of God , our love to our neighbour , our honour unto parents , is more pleasing unto him , then all his ceremonial worship and service . Because the Kingdom of God consists in righteousness , peace , and joy in the holy Ghost ; and in these things consists our service of God and Christ , acceptable before God and men , Rom. 14.17 , 18. Yea , without brotherly love , there is no love of God ; For he that loves not his brother whom he hath seen , how can he love God whom he hath not seen ? 1 John 4.20 . Therefore our Lord dispenseth with his own service , when the brotherly love is wanting , till it be fulfilled ; leave thy gift at the Altar , and go first and be reconciled unto thy brother , and then come and offer thy gift , Matth. 5.24 .

2. The more are they to blame , who by their practise violate this duty ; a sin very rife among us ; and to be accounted among those which have brought the wrath of God upon us in these last dayes . For the Prophet puts this sin among others , in the Catalogue of those , which brought the national judgement upon the people , Ezech. 22.7 . In thee they have set light by father and mother ; that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that weight of honour due unto them , they performed not . It is a sin that is extream frequent in this City . God avert from us that judgement which he threatned and inflicted on his ancient people , for this sin ! That for this and like sins he would burn them , like dross , in his Furnace , Verse 19. — 22. And therefore it is a sin worthy that punishment which the Lord hath denounced , great , as the reward is great . For this is a rule consonant unto sound reason , That 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the weightier things of the Law , Matth. 23.23 . are ratified by the heaviest punishmants . Such is the capital punishment due to the breach of this Law , Exod. 21.15.17 . And we may read the like , Deut. 21.18 . — 21. and 27.16 . Prov. 30.17 . Whence it is , that he seems to appeal to our equity , whether his sentence be just or not . For having said , When any man shall curse his father or his mother , let him die the death , he presently repeats the crime ; He hath cursed , or set light by his father or mother ; his blood shall be upon him . The evidence of the fact , justifies the sentence of God . We finde like appeals made elsewhere , Gen. 49. Jacob now about to deprive Ruben of the birth-right , Thou art my first-born , saith he , and the beginning of my strength , &c. thou shalt not excel , because thou wentest up to thy fathers bed , ( thou didst dishonour and slight thy father , ) then defiledst thou it . Then , as it were making an appeal to any who should judge whether his sentence were just or not , he adds , he went up to my Couch , v , 4. Thus the Lord now denouncing judgement against Moab , Esay 16.7 . Moab shall howl for Moab ; we have heard , saith he , of the pride of Moab ; then turning as it were to any one who would judge of it , he addes , he is very prowd . The like we may finde Jer. 44.9 , 10. Ezech. 13.3 . — 6.

Let the people of God be warned of this judgement , perform the duty required , and so expect the promise made ; even long dayes , dayes of eternity in the land of the living . It s the first Commandement with promise : It s reckoned by the Jews in the first Table : whence the duty is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Piety , which is proper unto God ; so the Apostles phrase sounds ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to shew piety at home : to be pious or godly toward ones own house , which he presently explains , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to requite the Parents , which is good and acceptable before God , 1 Tim. 5.4 . Yea great is the reward of such piety , a lasting , an everlasting reward , Jer. 35.18 , 19. There shall not a man be cut off from Jonadab the son of Rechab , one who shall stand before the Lord for ever . Josephus tells us , that these Rechabites were a race of pious and holy men from a long time ; whom he describes , Antiq. lib. 18. cap. 2. And what is become of them now ? They were called Esseni and Asidaei , whereof we read mention made 1 Mac. 7.13 . and elsewhere . But surely these were not , nor are to be understood only according to the flesh , no more then Israel is , but according to the Spirit . So that they who reverence , obey , and support their parents , they are the true Asidaei , the true 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the pious , holy , merciful ones . And these are the true 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Jer. 35.2 . the Rechabites the sons of him who 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rides in glory and triumph upon the word of truth , meekness , and righteousness . Psal. 45.4 . Who rides-on conquering and to conquer , Revel. 6.2 . and his spiritual children conquer with him , and through him , and so reign with him .

For the Law is spiritual , and the words have their spiritual meaning . For is not God thy Father who bought thee ? Hath he not made thee and established thee ? Deut. 32.6 . Is not Christ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Pater futuri seculi , the everlasting Father , Esay 9.6 . And who is thy Mother ? Who but the doctrine , the wisdom of the holy Church of Christ ; the Spouse of Christ ? the wisdom that descends from above , James 3.17 . the Lambs Wife that comes down out of heaven , Revel. 21.9 , 10. Jerusalem above the mother of us all , Gal. 4.26 . This is the true heavenly Eve built out of the heavenly Adam , flesh of his flesh , and bone of his bone , who is Christ himself , Ephes. 5.30 , 31 , 32. This is a great mystery , saith the Apostle , but I speak of Christ and the Church . This is the true pure Doctrine , spiritually the Virgin Mary ; so Maria signifies , according to divers of the Ancients , the Mother of Christ conceived , formed , and born in us , and brought forth by obedience , and doing the will of our Father who is in heaven . For who is my Mother ? saith the Son of God , whosoever doth the will of my Father who is in heaven , he is my Mother , and Sister , and Brother , Matth. 12.49 , 50.

Our heavenly Father deserves all honour of his spiritual children . For whereas earthly fathers impart unto their children essence , nourishment , education , and inheritance , the Father of spirits gives to his children his divine nature , 2 Pet. 1.4 . he nourisheth us with the flesh and blood , the Word and Spirit of his Son . He instructs us and gives us the unction from the Holy One , whereby we know all things , 1 John 2.27 . He corrects and chastens us as our loving Father , that we may be partakers of his holiness , Hebr. 12.10 . He provides for us an inheritance incorruptible and undefiled , 1 Pet. 1.4 Meantime he bears us and is patient and long suffering toward us , as a Father beareth his children , Deut. 1.31 .

If he be a Father , yea , such a father , where is his honour ? Mal. 1.6 . Where indeed ? yea , where is he not dishonoured ? Is it not the greatest slighting of a father to neglect his commands ? What do they else who reg●ard not the Commandements of our heavenly Father ? they despise not men but God , 1 Thess. 4.8 . and then is added , Who hath also given unto us his holy Spirit ; Wherefore else but to keep his Commandements ? And therefore he hath given his Son unto us , that the righteousness of the law might be fulfilled in us , Rom. 8.3 , 4. Yet is he despised and rejected of men , Esay 53.3 . and figured by Elihu the son of Barachel the Buzite , of the family of Ram. Elihu even Deus ipse , God himself , the Son of the blessed God ; that 's Barachel , and of the family of Ram , that is , the high One , the most high God ; yet is he a Buzite , despised and contemned , yea troden under foot by the Jebuzites , such as tread under foot the Son of God , and put him to an open shame , Hebr. 10.29 . and lightly esteem the Rock of their salvation , Deut. 32.15 .

O thou Jebusite , thou base , thou vile man ! Such thou rendrest thy self by despising thy God , 1 Sam. 2.30 . They who despise me , shall be lightly esteemed . Mark how the Apostle reasons , Hebr. 2.2 , 3. If the word spoken by Angels was stedfast , and every transgression and disobedience received a just recompence of reward , how shall we escape if we neglect so great salvation ? The Syriac Interpreter turns 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , neglect , by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to tread under foot ; the greatest neglect and despiciency . The Apostle proves this à minori , reasoning from the lesse to the greater , Hebr. 10.28 . He who despised Moses's Law , died without mercy , under two or three witnesses : Of how much sorer punishment shall he be thought worthy , who hath troden under foot the Son of God , & c ? Consider this a-right O man ! Is not he the wisdom of thy God , before whom , in thy false reasoning , thou preferrest the wisdom of thy flesh ? Is not he the true righteousnes of thy God , before which thou esteemest the false righteousness of thy flesh ? Is not he the power of God , which thou enfeeblest under pretence of impotency & weakness ? to slight him , what is it but lighlty to esteem the most honourable , yea , the honor it self which cometh of God only ? John 5. ver. 24. with 1 Pet. 2.7 . marg. To make nothing of him , who is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the very Being , and who gives to all things their Being , in whom we all live , and move , and have our Being ? Yea , who himself is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , All things , Col. 3.11 . And this is the Buzite , he , whom by thy disobedience thou despisest and treadest under foot .

The punishment denounced against those who slight their parents , is death . But what death can expiate so great despiciency of the great God ? what less then the eternal death it self ? What reparation of honour can we possibly make to him whom we have so deeply despised ?

The good God and our Father puts us in a way of expiation ; even by dying daily unto our sins . This no doubt was one , if not the principal meaning of what our Lord said to his son Adam , Luke 3.38 . upon transgression of the first Commandement of his Father ; In the day that thou eatest thereof , dying thou shalt die ; for certainly Adam died no other death many hundred years after . Gen. 2. v. 17. O let us all die that precious death , through the power of the Spirit of our God , Rom. 8.13 . So shall we live , yea , so shall we reign , yea , so shall we be glorified , Rom. 8.17 .

And what reparation of honour does the Lord require of us ? What other then to restore him that life which is lost in us ? that life of God from which we have been estranged , Ephes. 4.18 . He that offereth praise he honoureth me ; And what is he ? who else but he that disposeth his way aright ? Psalm 50.23 . It is the life , the holy life , that life which is worthy of God , which honoureth God . For so , what our Translators turn , I will bless thee while I live , Psal. 63. Ver. 4. is in the Hebrew , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which the LXX turn 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and Vatablus , and the Vulg. Latin , In vita mea ; which should be rendred , in English , In my life . Thus when the Psalmist had exhorted to praise the Lord , Psal. 106.1 . He then inquires , who can do it ? ver. 2. to which he answers ver. 3. Blessed are they who keep judgement , and he who doth righteousness at all times ; as if he should in express terms say , That 's the man who truly honours God . So much our Lord saith ; Herein is my Father honoured , that ye bring forth much fruit , John 15.8 . namely , such as are filled with the fruits of righteousness which are by Jesus Christ , to the glory and praise of God , Phil. 1.11 . This is the honour and praise which must be given unto our Father in this world , and be continued in the world to come in everlasting Hallelujahs . Salvation , and glory , and honour , and power unto the Lord our God! Revel. 19.1 .

Whatsoever man he be that hath a blemish , he shall not approach ; Levit. 21. Ver. 18.19.20 . a blinde man or a lame ; or he that hath a flat nose , or any thing superfluous ; or a man that is broken footed , or broken handed ; or crook-backt , or a Dwarff ; or that hath a blemish in his eye , or be scurvy or scabbed , or hath his stones broken . ]

This Paragraph contains twelve blemishes of the Priests which unqualified them for their service . Whereof the Translators most-what give the sense , but they proceed not altogether 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and verbatim ; which universally were to be wished : Otherwise a Paraphrase it may be , not a translation . What they render , that hath a flat nose , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 flat nosed . So the Jews Doctors understand 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hierom , I know not upon what ground , turns the word , Si parvo , si grandi , si torto naso , if he have a little nose , or a great , or a wry nose . The LXX understood not the word of the Nose at all ; but turn it by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mancus , lame of an hand and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Aure truncatus , crop-eared . And so the Syriac . Nor does the Arabic Version understand 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of the Nose : nor the Samaritan : but renders that and the next word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , curtold in the parts or members or over-grown . So expresly also the Chald. Paraph. What they turn broken footed or broken handed , is word for word , in whom is the breaking of a foot or the breaking of an hand . What followes ;

Or be scurvy or scabbed . ] The words in the Hebrew are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , both in the abstract ; which are here turn'd in the concrete . The former the Translators turn scurvy ; whereof mention is again made , Deut. 28.27 . where Moses having mention'd 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which they there turn the Itch , he adds , whereof thou canst not be healed . Where first they are not constant to themselves ; since its evident that what they call the Itch is quite another thing , and differs from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by which the LXX render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Non ita profunde scabies , quae 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Graecis dicitur , penetrat & variis figuris insignitur , &c. Si verò tenues acresque & serosae humiditates aliis crassioribus succis permiscentur , impetigines quas Graeci 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nominant , suboriuntur , quae celerrimè in scabiem & lepram neglectae commigrant , saith Aegineta lib. 2. de meth . med. cap. 11. The scab , which in the Greek is called Psora , pierceth not so deeply ( viz. as the Lepre whereof he spake before ) but is marked with divers figures , &c. But if thin , sharpe , and serose humours be mixed with more thick matter , itches arise , which the Greeks call Leichens ; which being neglected most speedily pass into a Scab and Lepre . So he . Whence its clear that the Scurvy and the Itch differ . 2. Whereas the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is said to be incurable , that cannot be meant of the Scurvy , or that which the LXX call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : for which , diverse remedies are prescribed , and used with prosperous success .

As for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which they turn scabbed , that rather is impetigo , the Itch ; as Hierom renders the word . It hath the name from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies apprehendere & adhaerere , to take or lay hold on , and then to cleave unmovably . Such is this Itch ; its incurable , and said to be the Egyptian itch , which continueth where it layes hold , until death . So I would render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with Vatablus and Arias Montanus Purulenta Scabies a running or mattery Scab . But whereas Arias Montanus , turns 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Scabies perpetua a perpetual Scab , because it lasts till death , it makes not so clear and specifical a distinction of this from the former , which Vatablus renders , Qui habet scabiem aridam mordicantem , who hath a dry scab which bites or tickles . Philo Judeus so renders these words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , neither such a Scab as changeth the colour of the skin into a leprosie , or spreading ( so I would turn 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) itches . This Book called Leviticus being almost wholly spent in prescribing Sacrifices of all kindes , the rite and manner of offering them , the times prescribed when , and place where ; the divers kindes of expiations and purifications ; in this Chapter Moses treats concerning the High Priest and inferiour Priests ; by whom the fore-mentioned ceremonial services were transacted , how they ought to be qualified , and that most-what negatively . From the 16 to the 24 verse , the Lord directs Moses , and Moses Aaron , what manner of persons of his seed in their generations should not approach near , to offer the bread of their God .

There is no doubt but these prohibitions touching the persons of the Priests , concerned literally and precisely the sons of Aaron , and the Levitical Priesthood and service , so long as that lasted ; as it may appear by two tacite limitations , in that he saith , Of thy seed , and in their generations , ver . 17. And because all things befel that people in figure , 1 Cor. 10.11 . it may hence be inferred , that defects and superfluities and the deformities which arise from them , in those misqualified persons , import the like spiritually and inwardly in those who ought to be excluded from the service of God . Accordingly , integrity of body is required in the Priest , saith Philo ; and , having recited the deformities , he addes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : These things , saith he , seem to me to be figuratively referred to the perfection of the soul : for if the mortal body of the Priest must be so curiously looked into , that no ill accident corrupt it , how much more ought the immortal soul framed according to the image of the true God ? So he .

And whereas Moses told this not only to Aaron and his sons , but also to all the sons of Israel , ver. 24. It seems that this divine law concerns , as those who are in the Priests office who teach the people , make prayers and supplications and give thanks for them , so those also of the people who are spiritually to be made Priests unto God , 1 Pet. 2.5 .

Howbeit although these blemishes excluded the sons of Aaron in their generations , and reach not , according to the letter , unto the Gospel Priesthood , yet so far by analogy these prohibitions may extend , as to bar deformed persons from the exercise of that holy function , and to require decent persons , if otherwise fit and qualified , to be admitted thereunto ; yea , since there is nothing extant in the Word of God , contrary hereunto , there is no doubt but they who are in authority , may , by Ecclesiastical constitution , exclude such as by some notable deformity vertually exclude themselves .

However , the reason and equity of this Ceremonial Law may so far prevail even in these times of the Gospel , as to disable Parents from choosing and designing such of their children to the Ministry , as are blinde or lame , or crook-backt , or have some other visible biemish , for that reason , ( a most unreasonable one ) even because their children are so deformed . For why ? they either think them fit for no other imployment : meantime they remember not that curse , Mal. 1.14 . Cursed be the deceiver , who hath in his flock a male , and voweth and sacrificeth unto the Lord a corrupt thing . Or else they look at the Ministry only as a livelyhood , like a Corrodie of so much a year to maintain an Abby-Lubber with what he may eat : In the interim they consider not , that they expose their children to a curse , like that on Eli's house , who shall say , ( suppose to the Patron ) Put me , I pray thee , into one of the Priests offices , that I may eat a piece of bread . 1 Sam. 2.36 .

Doubtless such considerations as these are , base and sordid , and unworthy of the Gospel of Jesus Christ ; and evidently prove , that such Parents have a poor opinion of Christs Ministers ; yea , very low thoughts , if any , of the most high God : who from the consideration of Gods eminency and Majesty , ought to offer unto Him the very best they have . It is the Lords own reasoning in the fore-named place , Mal. 1.14 . Cursed be the deceiver who hath in his flock a male , and voweth and sacrificeth unto the Lord , a corrupt thing : For I am a great King , saith the Lord of Hosts , and my Name is dreadful among the Heathen .

I deny not but it may please the only wise God to set-off his illustaious and glorious truth with a black Foile ; as Jewels and Pretious stones are best set in a dark ground . And truly the good news of a voice and power from Heaven routing our spiritual enemies , though worthy a Quire of Angels , Luke 2.13 , 14. yet it s welcome , although they who brought it , were scabby and nasty Lepers , 2 Kings 7.6 . — 11. Accordingly Moses Gods Ambassadour unto Pharaoh , was a man slow of speech , and of a slow tongue , Exod. 4.10 . So of S. Paul , who was an Ambassadour for Christ , his enemies said , that his bodily presence was weak and his speech contemptible , 2 Cor. 10.10 . And his friends say of him , that he was a short man , and somewhat crooked . Niceph. lib. 2.37 . According to what Chrysostome calls him , a man three cubits high . And experience hath proved in these last dayes , that the dumb Asse with mans voice hath forbidden the madness of the Prophets , 2 Pet. 2.16 . Yea , God hath chosen the foolish things of the world to confound the wise , and God hath chosen the weak things of the world , to confound the things that are mighty ; and base things of the world , and things which are despised hath God chosen ; and things which are not , to bring to nought things that are , that no flesh should glory in his presence , 1 Cor. 1.27 , 28 , 29.

However all this be true ; yet neither all this , nor any testimony else in Scripture , nor any sound reason out of Scripture , can warrant that selfish and ungodly designe of Parents , though frequently practised in this and our Neighbour-Nations , to set apart for the Ministry , their impotent , crook-backt , or otherwise deformed children , even because they are such . These men no doubt seek their own things , not the things of Jesus Christ , Phil. 2.21 .

How much more pious and honest is their purpose and endeavour , who intend the very best and principal of their children unto that holy Function ? For although Forma virûm neglecta — feature of body in it self be neglected , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in this business not considerable ; yet may a comely body be a more serviceable instrument and vehicle of towardly , noble , and vertuous dispositions ; according to that of the Poet , Gratior est pulchro veniens è corpore virt●s . Vertue is more acceptable when it proceeds out of a graceful man-case . Nor can I but approve of that part of a certain local stature , of a Colledge , which speaks thus , Nec caecus nec claudus , ( though the words following be invidious , nec Gallus nec Wallus , ) Neither let the Blinde nor the Lame be admitted into this Society . But the inward deformities no doubt were here intended and principally prohibited by Moses , as hindring the sons of Aaron from executing the Priests office . And there are like spiritual blemishes , which , by like reason , disable men from officiating in the Evangelical Priesthood . For neither must the Gospel-Priest be blinde ; And he is spiritually blinde , saith S. Gregory , who knowes not the light of heavenly contemplation , who being inveloped in the darknesse of this present life , by not loving the life to come , he sees it not , according to 2 Thess. 2.10 , 11 , 12. S. Peter better : He who lacks these things , saith he , ( which are faith , vertue , knowledge , temperance , patience , godliness , brotherly kindness , and charity ; ) he who lacketh these things , is blinde , 2 Pet. 1.5 . — 9. Their office requires of them , that they should open mens eyes , that they may turn from darkness to light , and from the power of Satan unto God , Acts 26.18 . That they cause all men to see the mysteries of God : And how can he so do , if he himself be blinde ? How ill put together are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , blinde guides ? Matth. 23.24 . as our Lord calls the Scribes and Pharisees . But it s more unreasonable that they be lame guides also .

And who is lame ? Who else but he , who , though he see the way of life , yet , through infirmity and instability of his affections , walks not in it ? unto such saith the Lord , how weak is thine heart ? Ezech. 16.30 . How absurd a thing therefore is it for Gods Priests to be lame , who are , by profession 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 such as must be guides and leaders unto others in the way of life ? Acts 8.31 . Now if they themselves halt in that way , how can they say as S. Paul , that excellent way-guide , to his Philippians , Be ye followers together of me , and mark them who walk so as ye have us for an example , Phil. 3.17 . Goodly guides , I wiss , who , like the Statue of Mercury , point Travellers to the way , while they themselves stand still ; as the Prophet saith of Idols , they have feet and walk not : and of the same , Noses they have and smell not , Psal. 115.6 , 7.

By the Nose , S. Gregory understands Discretion , Prudence , and Sagacity , according to the known use of Nasutus , and homo acutae naris . Prudence is as laudable a vertue of the soul , as the Nose is comely for the body . But I shewed before by sufficient authority that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 note defect and excess in the parts of the body ; which imply that the Priest must have a perfect body ; and by analogy according to Philo , that he have a perfect soul : Because Perfectum est cui nihil deest aut superest , that is perfect to which nothing is wanting , nothing is superfluous .

And what is the breaking of the foot , but the revolt of the heart and affections broken off from the wayes of God ? whereof the Lord complains , Ezech. 6.9 . I am broken with their whorish heart which hath departed from me . And we say the like of the hands . Manus sunt opera , saith S. Hierome : and therefore the breaking of the hand , is the cessation and leaving off from doing good , as many at this day do , out of fear lest they should merit by well-doing . They have left off to be wise and to do good , Psal. 36.3 .

Nor must the Priests be crook-backt , pressed down with the weight of worldly cares . Curvae in terras animae & coelestium inanes : Crooked souls weighed down to the earth , & void of heavenly things . Gods Priest ought to lay aside every weight that presseth down , and the sin that so easily befets him , and run with patience to the race that is set before him , Hebr. 12.1 , 2. And how can he run with such an heavy load upon his soul ?

Nor ought the Priest to be a Dwarff , to stint his spirituall growth , and be of stature like a childe of a span long , Lam. 2.20 . Whereas we are all called to the measure of the stature of the fulness of Christ , Ephes. 4.13 .

But what is the blemish in the eye ? Surely the word Blemish is too large and general whereby to express 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 confusion , or suffusion ; as when the white of the eye , or a white spot [ albugo ] hath mingled it self with the black of the eye . This spiritually comes to passe when that wisdom and holiness wherewith we see God , Hebr. 13. when that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pupilla oculi , that image of the man is obscured , who came for judgement into this world that they who see not , might see , and they who see , might be made blinde . Bartimaeus therefore , ( or , according to Hierom. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which in the Syriac , is filius caecus , or caeci , a blinde son , or the son of the blinde ) he acknowledgeth his blindness , and prayes the Son of David , that he may receive his sight . He does so , and follows Jesus in the way , Mark 10.46.52 . And so shall every one who is spiritually blinde , and acknowledgeth it , and prayes to the Lord to open his eyes , that he sleep not in death , Psal. 13.3 . And so he must follow Jesus in the way as Bartimaeus did . But some love darkness more then light , John 3.19 . And therefore our Lord though he saw him blinde , yet inquires , whether he had a will to see . For some are blind & think they see , & desire no other sight . Thus when the man prides himself in the opinion of his own spiritual sight , his wisdom , and righteousness , he is indeed spiritually blinde , though he knowes it not , and therefore desires no better sight . What ? Say the Pharisees , are we blinde also ? What ? they who know the whole word of God so exactly , that they can tell how often every letter in it is used throughout the whole Old Testament ? What , are they blinde who are the Masters of Israel ? John 3. Nay , come we down to our own times ; for there are Scribes and Pharisees among us , and they learned ones also , men extream well seen in Tongues and Arts , History of the Church , Councils , Fathers , Schoolmen : And others there are who neglect all these , and adhere to the letter only of the Scripture : And what ? are all these blinde also ?

It is the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the black of the eye wherewith we see : And Gods great benefit and wonderful work it is in Nature as well as in grace , that he makes the sight and light to shine out of the blackness and darkness . Now if the film grow over this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , this hidden new man of the pure heart , 1 Pet. 3.4 . whereby we see God , Matth. 5.8 . If pride of knowledge , if an high minde , if ambition , if covetousness , ( which is Aviditas , that which hinders the sight ) if unholiness , if hatred and malice cover this sight : in a word , if they have not put off the old man , and learned Christ , Ephes. 4.20 . be they otherwise as learned as they may , they are certainly blinde ; they know not God , nor the things of God . For that darkness hath blinded their eyes , 1 John 2.11 .

This blemish is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and rendred Albugo , it hath the name from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to confound ; because the albugo the white spot or the white of the eye is confounded and mixt with the black . And according to the black , the man sees and discerns somewhat of the divine light ; which light is ecclipsed by the interposition and mixture of the white , even the opinion of his own wisdom and holiness , which seems fair and beautiful unto him , and herein he prides himself . Hence proceeds the confusion in the mans darkned heart , and out of the abundance of it , his mouth speaks . Hence we learn what is the true Babel , according to what we read , Gen. 11.9 . It was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because the Lord 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 confounded the lip , tongue , or speech of the whole Earth . And the speech of the whole earth is confounded by mixture of various judgements . Every divided party hath its several tenents , and they are to them the Right judgement , the Orthodox faith . And every other divided party is to this , corrupt , hetrodox , erroneous , and heretical . And what may be said of any one , may be said of every one . In these several , partial , and divided judgements , every Sect , with greatest industry and zeal endeavours to build up it self , and unite themselves in some confession of faith or other , which is their City they build , Gen. 11.4 . and with as great emulation and animosity it opposeth all others under the name of the world . And what one party judgeth of another , the same another party also judgeth of it . So that , although every party monopolize and appropriate the Church unto it self , yet , by their mutual and interchangeable judgements one of other , they are all of the world .

In this confusion , every divided judgement plies and courts the Civil Magistrate , and mainly endeavours to get him on their side , to make him , if possibly , their Executioner . And this is their Tower , Gen. 11.4 . whereby they would suppress , and oppress and bring under all who are of another minde , and will not build with them .

Meantime mark wherein this great difference consists . Not who should be the most obedient unto God , the most holy , sober , temperate , just , patient , &c. Tush , these are poor things , men think , whereabout they should contend ; the Heathen Philosophers could talk of these . The Lacedemonians enured their children to an emulation touching matters of this kinde ; when their Fathers would ask them , who of all the City had the reputation of the most sober man ; who was said to be the wisest ; who the most just , most valiant , &c. Alas ! what are these to a form of godliness ? which consists in some certain ceremonies either invented by every divided party , or corruptly gathered out of the word of God : and this they fence with a several and divided discipline ; unto which every party would have all others lout and do homage . And for these we quarrel , and contend , vex , and torture our selves and others ; as if that curse on Zedekiah and Ahab , were upon us , which ye read , Jer. 29.22 . God make thee like Zedekiah and like Ahab , whom the King of Babylon roasted in the fire ! And these are the Christs which the divided Babel worships . These are our Helena's , these our Diana's . Here is Christ , saith one , nay , saith another , he is here ; so a third , a fourth , indeed who knowes , how many ? A Nut was crackt ; and one shell flies this way , another that way , a third another way ; and the like may be said of many . And one followes this shell , and saith , O here is Christ , and he heads and leads a company after him . Another shell flies that way ; and another followes that , and leads a company after him : and so a third , a fourth , a fifth , &c. Stultorum infinitus est numerus , Eccles. 1.13 . Meantime while men run to and fro , like the Egyptians , to seek their Apis , they cry 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , we have found him , we have found him , they think they have found a god , and he proves no other , no better then a Calf with a white face . They hunt and search here and there for shels ; and meanwhile the kernel lies in the midst neglected by all , despised by all ; the unity of heart , love , meekness , lowliness of minde , patience , long-suffering , &c. that 's the kernell . That lies i th' street troden under foot , and no man thinks it worth the taking up .

Let no man stand at a gaze and look at this or that Church or Congregation , and call that Babel . Turn thine eyes inwardly into thine own self , O man , and see whether the same 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the same Babel the same Beam be not in thine own eye . The pride of knowledge without the life of it which is obedience , whereby thou wouldest get thy self a name , to be a man of great understanding and holiness ; this swels thee , and makes thee imagine that thou hast a spiritual fulness , and great riches of knowledge , and thou reflectst upon thy self and knowest that thou hast knowledge , 1 Cor. 8.1 . Thou hast gotten thee an opinion and art big with it , and travellest like a fool with a word , and believest , that it is Christ formed in thee , Gal. 4.19 . Whereas indeed it is but a tympany , a tumour , a swelling of spiritual pride in thee . Whence thou imaginest thy self above all other men , and that they are but fools or beasts in comparison of thee . All this proceeds from that man of sin who sets him self up in thine heart as if he were God ; whereas indeed he is the Devil himself with his mystery of iniquity ; and he works iniquity in thee . And he hath his false Prophet in thee which teacheth lies in hypocrisie . And unto all this thou hast thy beast that yields obedience unto the iniquity . And this is thy Babel , thy 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , thine eye-sore , thy false light , which renders thee unfit , maugre all thy knowing knowledge , to be a Priest unto the Lord . 'T is true , this high minde is plausible , and with some so taking , that its thought to be the great power of God , Acts 8.10 . However , it makes a fair shew in the flesh .

But the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Purulenta Scabies , the moyst , the mattery Scab , is , when the corrupt and putri●ied blood so abounds , that it breaks out and deforms the flesh . And what 's that but the open and known sin , the manifest works of the flesh ? Gal. 5.19 . which proceed out of the abundance of the corrupt heart , Matth. 15.19 , 20. and defile the man . Of these the Prophet speaks in a corrupt age like ours , There is no truth , nor mercy , nor knowledge of God in the land . By swearing , and lying , and killing , and stealing , and committing adultery , they break out , and bloud toucheth blood . And this is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 purulenta Scabies the putrified matter of the impostumated soul .

As for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it signifies the dry scab or itch . S. Gregory applies this to covetousness , which as the itch seizeth on the body , so this on the soul ; which spreads it self without pain . Avaritia capti animum , dum quasi delectat , exulcerat , &c. Covetousness while it delights the minde of him who is taken with it , it eats and wastes it , and that without sense of pain , Dum spes refulserit lucri , the grief is taken away by the tickling and flattering hope of gain . Meantime as this mangyness deforms the body , so doth covetousness stain the beauty of the soul . Whence , not without just cause , it s called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , turpe lucrum , sordid and filthy lucre .

This itch also may proceed from a Pharisaical humour , as when men itch after praise , as our Lord saith of the Pharisees , that they did all their works to be seen of men , Matth. 23.5 . and did affricare scabiem , they infected others with the same itch , so that they loved the praise of men more then the praise of God , John 12.23 .

This also may be referred to the desire of propagating and spreading their opinions , which is so impetuous and itching , that they compass Sea and Land to make one Proselyte , saith our Lord , Matth. 23.15 . And the like zealous itch have the Pharisees of our time , whose main endeavour it is rather to poyson others with their contagious tenents , then to save them and win them to the life of God . And therefore 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hath its original from the Chaldee 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 discere to learn , whence 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 doctus learned and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , doctrina learning . Which imports an impatient and itching desire that many have to be teaching others ; when yet that which Tully bewayling the decay of Orators in Rome , saith , Quàm in paucis spes , quantò in paucioribus facultas , quàm in multis est audacia , the same or the like we may say of those who intrude or would intrude into the Evangelicall Priesthood , How few are there , whereof there is hope , how much fewer have any faculty ; in how many is there audaciousness and boldness to execute the Priests office ? And as these have a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an itch in their tongue , so the people have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an itch in their ears , as the Apostle saith of them , 2 Tim. 4.3 . and so mulus mulum scabit , they rub one another . And the people love to have it it so , Jer. 5.31 .

But here I may take up a complaint , and cry out with the Orator , O tempora ! O mores ! Into what times ! into what manners of men are we fallen ? When every blinde Bayard who sees only with other mens eyes , and is learned only with other mens learning , will yet be a Seer , a Prophet , and a Priest unto the people . When such as halt between God and Satan , Christ and Belial , will yet undertake to be leaders of the people , and with their broken feet walk before Criples in Gods way , and with their broken hands , instruct others to do Gods Commandements , which they themselves professe are impossible to be done . Who have eyes full at least of spiritual adultery , and cannot cease from sin , beguiling unstable souls ; an heart they have exercised with covetous practises , children of the curse , who have forsaken the right way , and are gone astray , following the way of Balaam the son of Besor who loved the wages of unrighteousness , 2 Pet. 2.14 , 15. and the residue also of that Chapter belongs to such audacious unqualified persons who intrude into the Priests office . When every such scurvy fellow , every such paltry Scab dares , quando omnis res — Janum ad medium fracta est — repentè sic Theologus prodire , when they can thrive no more at their trade , extempore start up Divines . S. Hierom heavily bemoan'd his own times : O how would he have lamented , had he lived in our times ! In the holy Scripture , saith he , Nullus apex vacat mysterio , there is not a tittle without a mystery ; yet every man thinks he understands it . Yea , though the meanest and easiest trade requires long time , perhaps seven years , to learn the mysteries contained in it , some notwithstanding entertain so poor a conceit of that most mystical Art of life , that , without living the same life , yea , though they live a life contrary thereunto , and turn not from their iniquities , yet they can understand Gods truth ; Daniel was of another minde , Dan. 9.13 . Nay , if they have been so industrious as to learn Brachygraphy , and have gathered some Short-hand notes , they doubt not then , but , when all trades fail , to step out of the shop into the pulpit , and out-preach , yea , preach-out any not so qualified Divines out of their places . And being thus initiated , with Enoch the dedicated one , the son of Cain , Gen. 4.17 . they hope in due time to preach themselves into some places of trust and profit . For this is the mode , the method and fashion of the times , and the high-way unto preferment . And then they lay away their Nets , when they have caught the fish . Sed nos ab i●ta scabie tenemus ungues .

There is yet one imperfection remains which unqualifies the legal Priest ; he must not be Concussus testiculo ; he must be a perfect man , and fit to beget others unto God , 1 Cor. 4.15 . But let us draw toward an end of this Essay .

Such perfection in the body of the Priests , symbolically required like perfection in their souls , as I shewed before out of Philo J●daus , But how far , alas , how far differ we in these dregs of time , from that spiritual growth , and pious endeavours of the Primitive holy Fathers , toward the perfect life ! when now every D●arff takes himself to be a grown perfect man , or as perfect as he need to be . Whereas in those first times , they had their Penitentes , their Catechumeni , their Constr●ma●● , their Fideles , their Sancti , their Justi , most of them distinct degrees of Christs Disciples , as appears out of Tertullian and others ; according as they were capable of few or more heavenly mysteries , and were grown up in the life and obedience unto them . All which in this hudling age and confusion of all things , are but meer names , and they scarce known ; when every Novice in his nonage of Christianity , thinks himself altogether as tall a grown man in Christ , as the most perfect Scribe that 's taught into the kingdom of heaven , Matth. 13.52 . When to believe a possibility of perfection , is judg'd to be as great an errour in the Priest , under the Gospel , as to be blinde , or tame , scabbed , or itchy , or what ever other defect was held a blemish in the Priest under the Law . When to teach perfection , renders the Priest ignorant , scandalous , and insufficient . When the doctrine of perfection frequently delivered in holy Scripture , ( though industriously obscured by our Translators , ) held forth in all Ages , taught in the School , believed and endeavoured after by all good men from the beginning all along until aetas parentum pejor avis tulit nos nequiores , imò nequissimos & vitiosissimos ; until these last and worst dayes , when to believe and teach this doctrine , That its possible , through the Spirit and power of Christ , to be a perfect Priest , and stand compleat in all the will of God , it s held to be a reasonable , just , and sufficient crime and cause to out a Minister of living and livelyhood .

O Lord ! when shall thy gracious promise be fulfilled ? that Faith shall flourish , and corruption be overcome , and the truth , which hath been so long without fruit , be declared ? When shall that victorious Belief be made known , which subdues the World , and all that world of iniquity whatsoever is in the World , that the Truth may appear , and Mercy meet with it ? When shall Righteousness and Peace kiss each other ?

O thou Israel of God , who hopest to be made an holy Priesthood unto thy God! How otherwise can this come to pass but by obeying the voice of thy God , and keeping covenant with him ? Exodus 19.5 , 6. Let us Per viam negationis , by the negative description of the legal Priesthood , learn the positive qualifications of the Gospel-Priesthood . Let us not be blinde and unwise , but understand what the will of the Lord is , Ephes. 5.17 . And when we know the Lords will and way , let us walk in it . Let us be guides unto others , that they may walk as they have us for examples ; that we cast off the burden of all unnecessary cares ; that we propound not to our selves any low measure of sanctity , but perfect holiness in the fear of God . That having eyes , we may see and avoid the confusions of Babel . That we may lay aside all filthiness and superfluity of naughtiness . That being perfect Priests our selves , we may beget others unto God , and present every man perfect in Christ Jesus . Such Briests the Lord makes unto God his Father , to whom be glory and dominion for ever and ever . Amen . Revel. 1.6 .

SERMON VIII . SER. VIII Gods meeting with men in their own way . Leviticus 26. ver. 27 , 28.

And if ye will not for all this hearken unto me , but walk contrary unto me , Then will I walk contrary unto you also in fury .

THere are two sinewes of the Common-wealth in Heaven , whereby the great Lawgiver obligeth his people to obedience ( from whence also inferiour Lawgivers have taken example , ) Rewards and Punishments . They are both very powerful arguments and motives ; but of the twain , the will of the Lord is , that the former should rather prevail with us . Behold , saith he , I have set before thee this day life and good , death and evil . He sets life and good before death and evil , Deut. 30.15 . Yea , ver. 19. he gives us that counsel expresly , I call Heaven and Earth to record this day against you , that I have set before you life and death , blessing and cursing ; therefore chuse life , that both thou and seed may live . And accordingly as he instructs Israel to deal with the Canaaaites in their wars , First , to proclaim and invite them unto peace ; which , if they embraced , well ; if not , what remain'd but killing and slaying ? Deut. 20.10 . — 13. Even so the Lord himself deals with Israel ; first he displayes the white Banner of his love , Goodness and Mercy , Cant. 2.4 . which if it be accepted , he graciously promiseth life and immortality ; but if that be rejected , he holds forth the black Flag of defrance , death and destruction , Rom. 2.4 . — 10.

For well he knowes the frame of our heart , who made it , that naturally we had rather be drawn with the cords of ● man , even with the bonds of love , Hos. 11.4 . and therefore he rather would that his goodness should gently lead us to repentance , then that we should need forcing like a beast . I will instruct thee , saith he , and teach thee in the way which thou shalt go , I will give counsel with mine eye upon thee ; be ye not as the Horse or the Mule without understanding , whose mouth must be held with bit and bridle , Psal. 32.8 , 9.

In the Chapter before us the Lord observes the same method : For having propounded the way of his Commandements , and exhorted us to walk in his statutes , and to keep his Commandements , and do them , ver. 3. He invites us first by the former kinde of motives , temporal and spiritual blessings , and the very best of them both . The temporal , ( though under them also spiritual are contain'd ) plenty of corn and wine , with the cause of that plenty , rain in due season . And because plenty is a dangerous attractive , and oftentimes drawes enemies to share with us , and hinder our quiet injoyment of it , he secures our fears of that danger , by promise of peace and safety . And whereas our peace might possibly be distrub'd either by some home-bred evil , or from abroad , he promiseth security in regard of both , ver. 6. I will rid evil beasts out of the land ; neither shall the sword go thorow your land . But in case any shall be so bold as to make an assault upon us , they shall be repulsed with notable loss ; for five of you shall chase an hundred , and an hundred of you shall put ten thousand to flight , v. 7 , 8. And because when goods increase , they are increased who eat them , Eccles. 5.11 . When the enemies are put to flight , and plenty , peace , and safety returns , the Lord promises the fruit of plenty , peace , and safety ; I will have respect unto you , and make you fruitful , and multiply you , and ye shall eat the old store , and bring forth the old because of the new , ver. 10. And these are the temporal blessings and the principal ones ; which also have their spiritual contained under them .

2. His spiritual blessings are here only two ; but those instar omnium , as comprehending all the rest , his establishing of his covenant with them ; and his residence and presence among them , with them , and in them , as the parallel Scriptures prove , Ezech. 37.26 , 27. 2 Cor. 6.16 . Revel. 21.3 .

This is Gods method even with Jewes and Gentiles . If so great goodness of God cannot so far prevail with us as to keep us in the way of his Commandements , but that we will depart from him , he then hedges in our way with thorns , Hos. 2.6 . When his mercies cannot win upon us , then he sends his judgements ; when rewards will not perswade us , he then afflicts us with his punishments . Yea , if lighter afflictions will not move us , he then sends heavier . Which is the purport of this Chapter , from verse 14 to the 40 , and of my Text ; which is named once before , ver. 21 , 22.

Herein we have 1. the Lords supposition of his peoples disobedience and obstinate opposition ; If ye will not for all this hearken unto me , but walk contrary unto me . 2. The Lords answerable opposition threatned against his peoples supposed disobedience and opposition , then will I walk contrary unto you also in fury .

Both which will afford us these several points of doctrine .

1. The Lord supposeth his people may not hearken unto him . 2. That they may not hearken unto him for all this . 3. That they may walk opposite unto him . 4. If thus they walk opposite and contrary unto him , he also will walk contrary unto them in fury .

1. The Lord supposeth his people may not hearken unto him . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and the words which answers to it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and a●●●ire to hear or hearken , they all signifie to obey : As my sheep hear my voice , John 10.27 . Be swift to hear , slow to speak , James 1.19 . Which Scriptures , and many other speak not of the outward hearing , or if of that , yet in order to the inward ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it is the minde and heart that hears and sees . This inward sight and hearing therefore is obeying ; as the holy Ghost saith , To day if ye will hear his voice , harden not your hearts , Hebr. 3. For whereas Cor est terminus ●●nium actionum ad intrà , the heart is the term of all actions tending inward , no action can be performed aright , unless the heart be suitably affected with it . So that to the due and effectual hearing of the Lords voice , there is required a soft , pliable , and tender heart , and humble , meek and yielding spirit , such as that was of Josiah , 2 Kings 22.18 , 19.

The Lord may well suppose , that his people will not hearken unto him , but give a deaf ear to his command to walk in his statutes , to keep his Commandements and do them , which is the precept here to be heard and obeyed , ver. 3. If we shall consider the Lords experience of mans perverse reasonings touching the grace and mercy of God ; the delay of his judgements against impenitent sinners ; hope of impunity ; delight in the pleasures of sin ; the great gain hoped for by continuance in sin ; and a thousand such , whereby the man frustrates Gods counsel and hardens his own heart against the Commandement of God , to his own destruction .

Hence it followes , that the Lord hath his speaking power , and his voice ; and that he puts forth his voice , and would have it heard and obeyed by his people . This is necessary , as Plato himself could say , because the will of God cannot be known unto men , unless God by his Oracle reveal it . Hence it is that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the voice is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by the voice we know the thoughts and will , which otherwise are hidden in the soul . This minde and will God reveals either immediately by his own in-speaking ; or by means of those who are his Truchmen and Interpreters ; which comes all to one purpose : For the inward in-speaking is Gods Oracle , and they who speak , ought to speak as the Oracles of God , 1 Pet. 4.11 . And in this sense it is true , he who heareth you heareth me .

The Lord leaves it to the power , will , and choise of his people , whether they will hearken or not , whether they will obey or not obey . So the holy Ghost saith Hebr. 3. To day if ye will 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 people , is their obedience . Which is the drift of our Lords expostulation with them , Esay 1.5 . Why will ye be stricken any more ?

It s possible that the Lord may inflict punishments often and often upon his people , as here seven-fold more then formerly , yet may his people not be obedient .

Yea , t is possible that the rebellious heart of man may vie and contest with Gods judgements , and be so much the more provoked to disobedience ; Exul ad octavam Marius bibit , & fruitur diis Iratis . He pleased himself in Gods anger . But the Scripture will give us the like example of Ahaz , In the time of his distresse he did trespass yet more against the Lord . Then it se●s a brand of infamy upon him , This is that King Ahaz , 2 Chron. 28.22 .

Hitherto we have heard the negative or privative disobedience , not harkening unto God . Come we now to the positive ; and that 's the Lords third Supposition .

3. The Lord supposeth , that his people may walk contrary unto him .

These words may be considered two wayes ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , according to the opinion and judgement of men ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , according to the truth of God .

Being considered according to the opinion and judgement of men , the people of God may be understood to walk opposite unto God , two wayes ; Disparatè . Contrariè .

1. Disparatè , in disparate affection ; as when that one way of Gods Commandements , is opposed by the many erroneous and by-wayes of men : as one straight line is opposite unto manifold crooked lines ; one vertue unto divers vices . The Pharisees opposed the Sadduces , and the Sadduces the Pharisees ; but they were both against Christ .

But the opposition runs more strongly , when all the disparate disaffections are drained and brought altogether into one chanel ; when Vnum uni opponitur , when one is opposed to one , as God and Satan , Christ and Antichrist , God and disobedient man . Si mecum ambulaveritis in occursu , if ye walk with me , è regione , as encountring with me , &c. So Arias Montanus . Both these are good senses , but however our Translators have thus rendred the words , this seems not to be the genuine meaning of them .

2. Let us inquire into these words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , according to their true sense and meaning : and herein 1. What is meant by walking . 2. What by walking with God . 3. What is it to walk with God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is here turn'd , contrary to me .

The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( whence our English word to walk , ) in Scripture is almost wholly metaphorical , and the same which the Latins understand by versari , conversari , and the like , importing what we understand by life and conversation .

What our Translators turn here , if ye walk contrary to me , is neither so nor so . For the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 doth not signifie contrary ; nor is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 unto me ; but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 notes contingency , chance , or casualty , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with me : as in the margent , at all adventures with me .

Accordingly our Translators elsewhere render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Jacobs sons tell their father all that befel unto them , Gen. 42.29 . Uncleanness that chanceth him by night , Deut. 23.10 . There shall no punishment happen to thee for this thing , 1 Sam. 28.10 . Mordecai told him all that had hapned unto him , Esther 4.7 . Haman told every thing that had befallen him , Esther 6.13 . The like we have Ruth 2.3 . Eccles. 2.15 . In these places named , and all others where the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is used , it 's rendred according to this sense , and by the same or the like words .

That we may understand this the better , we must know , that in humane affaires , a thing is said to come to pass casually or by chance when it happens otherwise then we counselled , would , intended , or purposed , and beside or contrary to our hope and expectation . Now whereas the will of the Lord is , that we walk with him in his way , that is , as ver. 3. that we walk in his statutes , keep his Commandements , and do them , and that with our whole heart and will ; and so to please God as the Apostle turns the word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Hebr. 11.5 , 6. On the contrary ; when a man does what is commanded , as it were beside his purpose and intention , it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by chance .

As when the heart of a man is fully set in him to do evil , if yet he have occasion offered , without his intention or seeking to do good , & do it — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as it were nolens volens , by the bye and beside his intention , what he does , may be said to be done by chance . So that he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a double-minded man unstable in all his ways , James 1.8 . he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he is mutable and changeable , adhering and siding now with one party , now with another . Thus the man walks with God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by chance .

Or else as the learned Jewes explain 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 via fortuita by chance or the way of fortune or chance . And so the sense will be , if ye so walk with me , that what befals you from me , ye ascribe to Fortune or Chance .

I shall speak something to both senses . As to the former ; If ye walk by chance with me , &c. There is an harmony of other translations with this . The French Bible hath the Text answerable to our margent , If ye walk with me at all adventure . And the Spanish translation , If ye walk with me by chance . So Diodati also in the margent : and Tremellius , If ye walk with me , temerè ; & he explains his meaning by , sine discrimine , without difference , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , utut accidat , however it happens , Secuti studia vestra , non voluntatem meam , following your own desires , not my will . To the same purpose Piscator in his Latin Scholia . As for our Translation , it seems not to make handsome English ; If ye walk contrary with me . Yea , it implies somewhat like a contradiction , to be contrary , yet with me . They were advised of this ; and therefore they forced 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies , with me , contrary to the proper meaning of it , and turn it , [ to me . ] Howbeit they have not erred alone , but herein have followed the tract of all our English Translations , which sound to the same sense , as also that of Luth●r , and all the Low Dutch.

Now if we shall enquire , we shall finde that there is great reason why the Lord may suppose this possibility , that we may walk at all adventures with him . We are his workmanship created unto good works , that we should walk in them , Ephes. 2.10 . And for this end he made us according to his own image in wisdom , in righteousness and holiness of truth , and hath given us his Spirit as a light to be president over our souls , Job 29.3 . as a Candle upon our heads , to guide us in the way of his Commandements .

Yet , that our walking with our God , might be noble , free , and without constraint , he hath put this light in earthen vessels , 2 Cor. 4.7 . He hath made us 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a souly man , whose 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , leading power , or reason , is apt to conclude either way Ex quovis medio dato , according to any argument given ; and being furnished with a competent measure of divine light of life , he leaves us in the hand of our own counsel , Ecclus. 15.14 . which is an inconsistent estate moveable and inclinable either to good or evil . Beside , this innate principle of mutability , in our rational part , many leading men have learned and art Probabiliter in utramque partem de quovis themate disputandi , of disputing Pro & Con , de quovis ente & non ente . This although what ever is rational and true in it , it proceeds from the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and him that is true , 1 John 5.20 . yet it s mixt with much wisdom of the flesh ; which darkens the true reason , and hinders the light of life from shining to it , 2 Cor. 4.4 .

But as we have a reasonable soul which ought to be guided by the minde of God , so we have also vertibile principium a mutable and changeable principle in our soul , our will , which is prone in utramque partem , to follow the dictate and conclusion either way , which the uncertain and undetermined reason shall lead unto .

And these two greater wheels turn the whole fabrick of the inferiour powers , the passions , affections and lusts ; which are easily moved to run riot ; especially since there are so many sensible objects distracting and troubling this lower region of the soul ; which like the turba the populacy consisting most-what 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of earthly minded men ( for such as is the earthy , such are they that are earthy , 1 Cor. 15.48 . ) they are easily stirred up to mutiny and tumult ; as the dust is soon raised , but not so easily laid . For the affections being 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the unreasonable part of the soul , they are easily inclined downward by the allurements of their sensible present objects ; and as a steep descent and slippery way causeth oftentimes the unwary traveller to make more hast then good speed : Such and so violent is the attraction and drawing of the present seeming good which too often is disjoyned from the true good ; whereby the rational appetite the will and the reason it self is preposterously brought off to side with the rebellious Rout ; as the Pilot in a storm leaves the helm , and suffers the vessel to be carried by the violence of the winde and weather .

All which laid together , and well considered may make up a sufficient reason , why the only wise God should suppose it possible , that his people may walk by chance or at all adventure with him .

But we meet with one objection , that makes all this contemplation quite void . For if the way of man be not in himself , so that he hath no power at all to walk with God , to what purpose does the Lord command us to walk in his way ? and why does he threaten us for not walking in it ? yea , why does he suppose it possible , that we may walk otherwise then he hath commanded ? Jer. 10. ver. 23. Jeremy saith so much . O Lord ! I know , that the way of the man is not in himself , it is not in man that walketh to direct his steps .

There is no doubt but this Scripture hath a truth in it , and somewhat toward that sense wherein it s commonly understood . For in God we live and move and have our being , Acts 17.28 . Nor can the man think one good thought of himself , without the Lord , nor withstand an evil . Yea , without him we can do nothing , John 15.5 . And it true which the Schoolmen say , that the works of grace which are to eternal life , are not in the power of man without the inspiration and help of God . So Aquinas ; Ideo gratia prevenit , quia non est liberum arbitrium sed potius infunditur ab ipso Deo . Grace is therefore said to prevent , because it is not the faculty of reason and will ( so he defines liberum arbitrium , 1 part . quaest. 83. a 3. & 4. ) but is rather infused of God himself . For if in natural actions we need divine direction , how much more in supernatural ? These sayings and other like are true ; but not grounded upon this speech of the Prophet Jeremy .

For what if this Scripture be not thus to be understood ? Surely the holy Word of God is not tanquam scopae dissolutae ; not arena sine calce ; it is not alwayes incoherent and without connexion of one part with other , as some would have this to be . Whereas if we look well into it , we shall finde , that the Prophet having warned Jerusalem of the distress coming upon them , Jer. 10.17 , 18. he takes upon himself the person of the Church lamenting the ruine of it , ver. 19 , 20. which he demonstrates from the causes meriting , ver. 21. and inflicting , ver. 22. which yet he denies to be in Nebuchadnezzars own power , but in Gods over-ruling hand , ver. 23. O Lord ! I know , that the way of that man , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , of Nebuchadnezzar , is not in himself . Then followes 1. Precatio , his prayer for the Church . O Lord ! correct me ; let thy fatherly chastisement excuse or prevent my utter destruction . 2. Deprecatio , which ruine he prayes against ; Correct me not in thine anger , lest thou bring me to nothing . 3. Imprecatio ; he prayes against the Gentiles ; Pour out thy fury upon the Heathen that know thee not . Which clearly appears to be the meaning of this Scripture , by comparing with it , Ezech. 21.18 . — 24. where the Lord governs Nebuchadnezzar , and directs and turns him from Rabbah of the Ammonites , whither he was marching , to Jerusalem . So that the way of that man was not in himself , it was not in that man that walked , to direct his steps .

Good use therefore may be made of that Scripture , as hath been shewen ; but the History must be maintained , however some other sense may be couched under it . So that it no way excuseth any believer , but that he may walk in the way of of Gods statutes , keep his Commandements and do them , and so , through the grace and mercy of God , live , and walk with God .

Wherefore dissemble not with thy God , O man ! not tempt him with thy pretence of weakness or ignorauce , nor abuse that Scripture beyond the scope of it , to maintain thine habitual sins under the colour of infirmities .

One came before the Oracle at Delphos to try whether Apollo could discover his fraud or not . He had under his Cloak , a live Bird ; and he asked the Oracle , Utrum vivum proferam , an mortuum , shall I bring forth somewhat that lives , or somewhat that 's dead . Apollo or his Priest perceiving his hypocrisie and deceit , answered , In te est stulte ; Fool ! it is in thy power , whether of the twain thou wilt do .

Dissemble not with thy God the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , who searcheth and knoweth the heart and the reins ; pretend not inability , infirmity , and weakness . Thou hast power to choose , if thou be a Believer ; whether thou wilt walk in dead works , or walk with the living God ; In te est stulte : Fool ! it is in thy power , through the preventing , guiding , and assisting grace of God . But so much for answer to this objection . Come we now to consider what may be collected from hence for our instruction . Hence we learn , that ,

1. The names of Fortune , Chance , Casualty , Accident , Hap , &c. ought not to offend the people of God . For since the Scripture it self useth this language ; and the only wise God condescends in this manner of speech to speak to us , why should we be scrupulous or doubtful , whether we should so speak yea or not ? Only that conceit be far from us , that we should think any event fortuitous or casual in respect of God ; but that he foresees , and wisely disposeth and ordereth all things , which seem fortuitous , casual , and accidental unto men . But more of this anon .

2. Hence we may note , that the Commandements of God are a way . Where , by the Commandements of God , we understand not only the Decalogue or Ten Commandements , but as the Scripture useth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Law largely , as Psal. 19. and often elsewhere , for divine doctrine , and the revelation of Gods will in his Word . And so the Gospel also is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Way , Acts 9.2 . and often elsewhere . And that

3. Being a Way , it hath divers stages , parts , degrees ; many sins to be departed from ; many vertues and graces to be walked in ; many enemies to be subdued .

4. The walking with God in the way of his Commandements in truth , and with a perfect heart , is the whole business of Gods people , and what he requires and expects of them , 2 Kings 20.3 . Yea , this is the whole duty of man , Eccles. 12.13 . Or indeed the whole man , as the words import .

5. Walking is Motus progressivus , a progressive motion , a proceeding from grace to grace , from vertue to vertue . It is Motus continuus , not forward and then backward again ; that 's not one , but divers motions . Some works there are which being intermitted , all that is done is lost : And such is our walking in Gods way , if interrupted and broken off . If the Nazarite make himself unclean by the dead , all the dayes that were before , shall be lost , because his separation was defiled , Numb. 6.12 . And if a traveller in Gods way , run well for a time , and then pollute himself with dead works , all his labour is lost , he must begin again .

6. It is possible for Gods people so to walk , through the grace of God , without whom we can do nothing , and through whom we can do all things , Phil. 4.13 . that they may keep his Commandements and do them .

7. It s possible also that Gods people may not walk with God in truth and with a perfect heart ; but that they may diversly , contrarily , tasually , and at all adventures with God .

8. There is no antecedent necessity determining us to walk , or not to walk with God in the way of his Commandements .

9. The Lord takes notice of the frame and disposition of our heart , whether we be with him or against him ; and if with him , whether with purpose of heart , or by chance only .

10. Hence we have a balast for the settlement of our fluctuating and doubtful judgements , in this later part of time when so many winds of doctrine blow ; when so many wayes lie opposite , disparate , contrary one to other ; and we see so many walking in these opposite , disparate , and contrary wayes , judging , censuring , and condemning one another ; — stat , & incertus , qua sit sibi , nescit , eundum . How shall the unexperienced traveller do who sincerely would , but knowes not how to hit upon that way wherein he may walk with God . This hath been the case of many , and possibly may yet be the condition even of some of you . It was , it seems , the doubt which troubled some in the Prophet Jeremies dayes . For thus he directs the people , Jer. 6.16 . Thus saith the Lord , stand ye in the wayes and see , and ask for the old paths , where is the good way , and walk therein , and ye shall finde rest for your souls . If the Lord point those in Jeremies dayes to an old way , it must be a very old way indeed . We must look for it among the paths ; it seems , it is not a broad beaten road : that broad way leads to destruction . But we inquire for Gods way wherein we may walk with him to life everlasting . It s found among the paths ; it s a narrow way . And it seems , there are many narrow wayes , many affected and chosen strictnesses and strait wayes , which are to be found in every divided judgement . One or other is strict and religious in his own chosen way . But are they not paths , narrow paths cut out of the broad way ?

Our search is for Gods old way , his old path , wherein Enoch is said to have walked with God , Gen. 5.22.24 . and Noah , Gen. 6.9 . But yet we finde not what that way was . The Lord himself will teach us it , Gen. 18.19 . It is that which Abraham our father taught his sons , to walk in the way of the Lord , to do justice , and judgement . This is that old way wherein Abraham walked with God , as himself testifies of him , Gen. 26.5 . Abraham obeyed my voice , and kept my charge , my Commandements , my statutes , and my lawes .

All other wayes they are of yesterday . But we walk by faith you 'l say : And did not Abraham who is the father of the faithful ? But we walk in love ; and it s an old Commandement , saith S. John . And did not Abraham walk in love , when he kept the Commandements of God ? How else could he keep them ? Exod. 20.6 . they that love me and keey my Commandements : and , faith works by love . And by faith and love Abraham walked with God in his statutes , kept his Commandements , and did them . And this is the way we enquired after : the first we finde commended to us , Gen. 18.19 . and the same the last , with a blessing annexed unto it , Blessed are they that do his Commandements , that they may have right to the tree of life , and may enter in thorow the gates into the City , Revel. 22.14 .

Justly therefore are they hence reproved who walk by chance with God ; sometimes very hot and zealous , and sometimes again as cold : as in a feverish and aguish distemper , unevenly and inordinately , like their pulse . Yea , quasi aliud agentes , as if the service of God and walking with him to all well pleasing , were a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a business only by the bye .

O the preposterous heart of man ! how perverse and untoward is it ! pursuing vain and transitory things , with all eagerness and earnestness ; neglecting and slighting things lasting and everlasting ; making those their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their main and principal business , these their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their business by the bye : following with their utmost endeavour those things which will not profit them in the latter end ; little regarding those things which will then profit us , and indeed nothing else but they . Hezekiah had now a message of death sent unto him by the Prophet Esay , 2 Kings 20.3 . Thus faith the Lord , set thy house in order ; for thou shalt die and not live ; it s said , that Hezekiah turn'd his face to the wall , and prayed unto the Lord , saying , I beseech thee , O Lord , remember how I have walked before thee in truth , and with a perfect heart , and have done that which is good in thy sight .

Let the Atheists of our time consider this , who think it a vain thing to serve God ; and that there is no profit to keep his Ordinance , and to walk mournfully before the Lord of hosts , Mal. 3.14 . Let the Edomites , the earthly minded ones consider this who hunt after the lusts of the old man , and slight the blessing and the eternal inheritance , as if it were good for nothing . The time will come , when they shall experimentally finde , that nothing but humble walking with God with a perfect heart , 〈…〉 11. 〈◊〉 and doing what is good in his sight , will profit them ; and , unless they timely enter into that way , walk in Godt statutes , keep his Commandements , and do them , they shall seek the blessing and eternal inheritance and the way leading thereunto , with tears , and not be able to finde it , but die in their sins , Gen. 25.33 , 34. and 27.38 . Hebr. 12.16 , 17.

This also reproves our hankering and halting between two opinions , whether we should walk with God or walk with Baal , or rather with Baalim , or many lording lusts which have dominion over us . If the Lord be God , serve him ; if Baal be god , serve him . We cannot serve the Lord and Baal , God and Mammon .

But there is yet another meaning of these words ; that the Lord supposeth , its possible that his people might attribute the good or evil which befel them , to Chance and Fortune , not to God himself . And so they should make Fortune their god .

The Mythologists , whose proper business it is , to search out the original and truth of old Poetical Fables , they report , that , among all humane Authors , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Fortane was never held to be a god or goddess , till Homer made it one . Nor doth Hesiod mention any such deity in all his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It is true , Chance and Fortune were taken notice of long before , as I have shewed . And the Philistines owned it , but not as a god , 1 Sam. 6.9 . But when Homer had found out such a new god , the after . Poets easily added to his invention , and so enlarged the power of Fortune , that they gave her at length the soveraignty over all humane affairs . And if this fiction had rested among them , who have authority to dare any thing , it had not been so strange . But can we think , that the Orators , and of them , the most sober men , should entertain the same opinion of it ? What saith Demosthenes ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . For great is the moment , yea , rather Fortune is all in all as to all the affairs of men . Yea , Tully saith as much , Magnam vim esse in fortuna in utramque partem , &c. that Fortune hath great power on both sides , either in prosperity or adversity , who knowes not ? for if we have her prosperous gale , we are carried to our wished ends : and when she is ●●●trary , we are afflicted : and much more to this purpole , lib. 2. de officiis ; wherein indeed he makes Fortune such a goddess as ruleth and disposeth of all things in the world , as I shall shew by and by .

But all these own'd a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a plurality of gods ; and if so , why might not Fortune have a place among them ? since what the Apostle faith of idols , is most crue of Fortune , that it is nothing in the world , 1 Cor. 8.

But who can imagine , that the people of the only true God , should take Fortune for a god ? yet the onely true God supposeth this possible . Esay 65. ver. 11. Yea , this was so possible , that it proved fecible , and was actually done by Gods own people , as he complains , Esay 65.11 . Ye are they who have forsaken the Lord , and have forgotten my holy mountain , who prepare a Table 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for that troop or for Gad , as our Translators turn it in the margent . Pagnin understood the host of heaven ; Arias Montanus turns it , Jove . So Munster explains Gad by Jovi , and tells us , that the Jewes thereby understand 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , Jupiters star . Luther retains Gad , but understands by it , in his Notes , Mars or Mercury . But it s most probable that by Gad in that place , Fortune is to be understood : for so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies Good fortune or success . And therefore Leah called her son born of Zilpah her hand-maid , Gad , and gives her reason , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Good fortune , success , or prosperity cometh , Gen. 30.11 . Hence it was easie for the Heathen Poets , especially Homer , to counterfeit their god Fortune , as they were wont to do others , out of the ancient Monuments of persons recorded in the Scriptures ; as I have formerly showen by divers examples . Hence it is that the Vulgar Latin turns Gad Fortune , Ponitis Fortunae mensam , ye prepare a Table or Altar for Fortune . So Vatablus and Castellio in the margent , as also the French Bible . But the Spanish Bible and that of Coverdale hath [ Fortune ] in the Text. But I may speak more to this on Esay 65.11 . if the Lord will . Meantime concerning Fortune we may affirm thus much . 1. That although the Heavens and Stars have their instuencies , motions , and operations ; although all inferiour second causes , whether necessary or contingent , have their energie and causality , and may possibly be so shuffled and hudled together , that their effect is unknown to us , whence it immediately proceeds , and so may be said to come to pass by Chance or Fortune ; yet is the most high God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the first cause and cause of all causes ; and he so disposeth and ordereth all second causes whether acting naturally and necessarily , or freely and contingently , that its impossible , that any thing should be fortuitous , casual , or accidental in regard of him . And therefore when such actions which , to men , are fortuitous and accidental , come to pass , the less of man there is in them , the more there is of God . As where it s said , that a certain man drew a Bow at adventure or in his simplicity , and hit Ahab ; there is no doubt but God , who would have Ahab fall at Ramoth Gilead , he directed the arrow , 1 Kings 22.34 . And when our Saviour tells the Story or Parable of the man descending from Jerusalem to Jericho , Luke 10. By chance , saith he , there came down a certain Priest that way , ver. 31. the words are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by chance ; which we may understand to be from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Lord , as well as from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is contingere , to happen . And so we may render the words ; A certain Priest Cum Deo or secundum Deum , by divine Providence , came down that way , &c.

Hence it followes , that the most high God so disposeth and ordereth the whole Series of inferiour and second causes , how va●ious and different , yea how opposit , yea how contrary soever their activity , operation , and working is ; that what seems unto men the most fortuitous and casual event , the same is foreseen , directed , and governed by his providence ; as the Lot , Prov. 16.33 .

Hence also it appears , that the most high God having in himself eminently and vertually the whole causality and operative powers of all necessary and contingent causes , and the whole disposing and ordering their effects and events , he may most reasonably and justly require of his people , an immediate , constant , and continual dependence upon himself in their whole conversation ; so that their whole life ought to be lived in him , who is their life , Deut. 30.20 . All their motions moved on him , who is their centre , Hebr. 1.3 . All their works wrought in him , John 3.21 . Yea , it is his great love , goodness , and mercy , that he requires of his people , that they walk with him with intire and perfect heart .

So that so far is Fortune from having any power or deity , that it is to be reckoned among the Non-entia . And , if there be degrees of non-entity , Fortune is to be placed in the very lowest ; because it s born of privation , and imagined out of the ignorance of causes : For if we knew the causes , it would easily appear , that Fortune is , as I said before , a meer Idol which is nothing in the world . Wisely therefore saith the Satyrist : Nullum numen abest , si sit prudentia : sed te Nos facimus , Fortuna , deum , caeloque locamus . There wants no God , where Prudence doth reside ; But we poor Fools have Fortune deifi'd .

Having disown'd the false god , let us own and honour the true God in his just providence & meeting men in their own way . Which is the fourth and last doctrine in this Text.

4. If we walk with God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by chance , and at all adventures , he also will walk with us 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and at all adventures .

But how can God be said to walk at all adventures with those who so walk with him ? I must remember you , that these two are opposed , Purpose , and Chance , or Fortune . When therefore the Lord does not purposely and out of intention , walk with men , he may be said to do it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as it were by chance . As for example ; The Lord gave his ancient people the Jewes , the former and the later rain in their seasons , if they performed the condition of the Covenant : For this he promiseth to them who walk with him in the way of his Commandements , Levit. 26.3 , 4. These seasonable raines he gave on purpose , and out of good intention unto these who were obedient : but to the disobedient who kept not Covenant , but walked by chance with him , he gave them rain also : For he rains upon the evil , and upon the good ; but upon the good , Per se , on purpose ; on the evil , Per accidens , even as it chanceth .

But it s here said , I will walk with you 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , not as we render it , I will walk contrary to you in fury ; the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is in regimine , and so precedes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I will walk with you in furore occursus , in the fury of opposition ; so Arias Montanus . Or rather in the fury of chance or fortune ; Fortunâ reflante , or adversâ fortunâ , with ill fortune . Pardon the expression : But why should I crave pardon ? It s that phrase which the Spirit of God condescends to use .

The reason of this unfortunate and cross dealing of God with his people , is evident from his peoples fortuitous , accidental and crosse dealing with their God . The terms and conditions of the covenant broken on the peoples part , by uneven and casual walking with their God , require like walking of God with them ; or at least disoblige him from his favourable and constant walking with them , and in them , Levit. 26.12 . God is a most just Retaliator . Sequitur scelestos ultor à tergo Deus : God followes wicked men going on in their wickedness . It belongs to the Judge of all the world ; reducere in ordinem , to reduce and to bring into the order of Justice all those who walk inordinately with their God .

Whence it followeth ; 1. That Gods threatnings are conditional as well as his promises ; If ye walk at all adventures with me , then will I walk at all adventures with you .

2. The Lord takes notice of his peoples thoughts , intentions , purposes , wayes , workes , their outward and inward walking , life and conversation ; and accordingly he deals with them .

3. God how ever good , and the chief good , yet is he just also , yea , severe in punishing unjust and wicked men ; according to that of a Father ; Deus est primariò bonus , acque ex indole naturae ; at secundariò & ex accidente severus idem est ex populi peccato . God is primarily good out of the inclination of his nature ; but secondarily and accidentally he is severe by reason of his peoples sin .

Hereby are they justly reproved who walk with God negligently and casually , as if all things came to pass by chance and fortune ; though hereby I do not justifie those who impute all things to a fatal necessity . We read Acts 17.18 . that the Epicureans and Stoicks encountred Paul . And indeed who ever with purpose of heart cleave to the Lord , and walk with him in his way , as S. Paul did , they shall be encountred with Epicureans and Stoicks .

Such Epicurean spirits , I fear , are among us who are without God and divine providence in the world , Ephes. 2.12 . And what then rules the world but uncertain chance , or nature , determined to one way of working ? Tully in the place before named atributes unto Fortune these effects ; among inanimate creatures , Procellas , tempestates , naufragia , ruinas , incendia ; storms , tempests , shipwracks , ruins , scaresires . Among the Beasts , Ictûs , morsûs , impetûs ; strokes , bitings , violence , &c. Among men , Interitus exercituum ; destruction of Armies , &c. And to what else do many at this day refer even prodigious storms and tempests ? Are they not commonly ascribed to the elements , to the ordinary course of nature , or to chance and fortune ?

And because men look no higher , the most high God , sometimes makes himself known in the world by some extraordinary and prodigious effects ; and so we may understand his threatnings in the text ; that if his people walk 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by chance with him , as if all sell out by chance ; or otherwise without owning him for the cause of them ; I will walk with you , saith he , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the heat and fury of chance . Do ye not remember our late extraordinary droughts ? And when the Lord gave rain , did he not withal send destructive hail , thunders and lightnings ? I shall remember you only of that memorable one , July 20. 1656. when the rain , hail , thunder , and lightning , laid all the corn and fruit-trees waste five miles broad , and between fifteen and sixteen miles in length , about the City of Norwich . I received this relation from good men of credit , and sufferers in that calamity : but the thing is sufficiently known . So the Lord walked with us 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 even in the heat , wrath , and fury of chance .

This story I the rather mention ; because I have observed it to be the guise of men in this City , like that of the Athenians , Acts 17.21 . to spend their time in hearing or telling some new thing ; and that commonly they entertain relations of this nature under the notion of novelties , and think no more of them . And therefore God by this and like judgements awakens us , and reproves our casual and accidental walking with him ; that we should turn unto him , lay his judgement to heart , learn righteousness , and with full purpose of heart walk with him .

But the Stoicks of our time are not hereby justified , who will have all things come to pass by an immutable and fatal necessity ; as if the series and order of causes and effects were so knit together as links in a chain , by an unavoidable destiny ; so that howsoever Gods people walk or have walked with him , they nor could , nor can walk otherwise then they have done or do . No , nor can God himself , having bound up himself by his own decrees , walk otherwise with his people then he hath done or doth walk . Surely these men consider not , that the most high God , who made man a noble and free creature , with power to act or suspend his act , to do this or that , or their contraries , he himself reserved to himself the same liberty , or greater then what he gave to the counterpane of himself .

And since all things between God and man are transacted by way of covenant , the terms and conditions of it , alwayes suppose free agents entring into covenant ; and therefore a possibility of keeping or breaking covenant ; and consequently respective rewards and penalties annexed thereunto .

Otherwise , man should be unjustly punished for that which could not be avoided ; or unduly rewarded for what could not be done otherwise : Yea , there should be , as no merit , so no demerit , no demerit , no sin , no righteousness . Yea , all perswasions and disswasions , all counsels , exhortations , dehortations , all promises and threatnings , reproofs , admonitions , all commands , all prohibitions ; in a word , all acts of God upon mans will , ( which indeed , upon the matter , should be no will , ) all Lawes of God and men should be altogether null , and to no purpose ; or , which amounts to little more , a meer juggle , a meer pageantry of seeming actions done onely above-board , when indeed there should be no such thing .

But alas ! my heart condemns me , that I have not walked so evenly , so intirely with my God . I have had many a good will and purpose to walk with my God , and somewhat or other intervenes , diverts me and turns me from my purpose .

Yet fear not ; the Lord with whom thou walkest , looks at thy heart and good will , and how thou art affected toward walking with him . I the Lord search the heart and try the reins , to give to every man according to his wayes , according to the fruit of his doings , Jer. 17.10 . If we have forgotten the Name of our God , or stretched out our hands unto a strange god , shall not God search it out ? for he knoweth the secrets of the heart , Psal. 44.20 , 21. He looks upon the hands thorow the heart . And therefore what we have in the Text , if ye will not hearken unto me , but walk at all adventures with me , speaking of the event , the same ver. 21. ye may read spoken of the heart and affection , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , if ye will not hearken unto me ; if ye have a lust , heart , and will , not to hearken unto me . The Lord looks thorow our heart and will at our feet and walking .

O but if our heart condemn us , God is greater then our heart , and he knowes all things , 1 John 3.20 .

Thus the poor soul dejects it self , and pleads against it self without just cause . Let not thy heart condemn thee : 1 John 3. Ver. 18 , 19 , 20. God is greater then thy heart , and he knowes all things . Alas ! saith the poor soul , that 's my condemnation , that God is greater then my heart , and knowes all things .

It is a true saying , Qui respicit ad pauca , de facile pronunciat ; he who looks at few things , soon delivers his opinion . But he who will give a right sentence of Gods truth , he must look about him at antecedents and consequents , and pray to the Lord to give him his Spirit to lead him into all truth . This place of Scripture is not well translated : Let us take the whole Paragraph before us , and consider of it , 1 John 3.18 , 19 , 20. My little children ! let us not love in word and in tongue , but in deed and in truth : And hereby [ namely , by our loving in deed and in truth ] hereby do we know that we are of the truth , and shall assure or perswade ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) our hearts before him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( not for , but ) that if our heart condemn us , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 although ( as Matth. 26.35 . John 8.14 . and elsewhere ) although our heart condemn us ( for any former failing ) that God is greater then our heart , ( greater in wisdom , grace , mercy , and goodness ) and knowes all things ; he knowes our heart , and the present frame and disposition of our heart , in the deed and truth of love . So that many a poor soul dejects and casts down it self , upon a meer mistake of this place of Scripture mis-translated , which being truly rendred and understood makes for the great consolation of it .

But I have not walked with my God , in the way of his Commandements . Surely the Lord hath forsaken me . His Prophet tells me , The Lord is with you while you are with him , if ye forsake him , he will forsake you . And this is my condition .

Be not discouraged , poor soul ! The Prophets words are , The Lord is with you 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in your being with him ; if therefore thou do what is pleasing in his sight , and what he hath shewen thee , 2 Chro. 15. Ver. 2. is good , if thou do justly , and love mercy , and humble thy self to walk with thy God , thou art with him , and in thy being with him , he is with thee . Continue thou in so doing , and in the good will so to do . But alas ! I endeavour so to do , but I often stumble in the way . That makes thee more diligent and more wary afterward . He who stumbles , commonly takes a larger stride . Be careful and remember , that thou walkest in the midst of snares , and on the battlements of the City , Ecclus. 9.13 . Yet fear not ; In thy being with thy God , he is with thee , and will keep thee from falling , Jude , v. 24. Remember what he saith to thee , and to every one who walketh with him ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . I will not leave thee , Hebr. 13. Ver. 5. no , no , by no means will I forsake thee . It s such a pack of Negatives , that I read not the like in Scripture , to assure thee , that he will be with thee in thy being with him .

But some who can satisfie themselves touching their own estate , take offence at others . And this hath been an old complaint : Why doth the way of the wicked prosper ? And why are they happy who deal very treacherously ? Jer. 12.1 . I envied the wicked , saith David , when I saw the ungodly in such prosperity , &c. Psal. 73.3 . And Job 21.7 . — 15. seems to take the like offence . The better affected Heathen could see this crypsis of providence by dim light of natune . The old Comedian brings in one grown old in honest poverty , thus complaining : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . I who am a worshipper of God , and a just man , am miserable and poor : But others are rich who are Church-robbers , Lawyers , and Sycophants , and wicked men . So he . Such objections as these have troubled good men in all ages , when they see such strange 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 such seeming incompossibilities unto common judgement ; wicked men , yet blest of God , men walking by chance with God , yet God walking on purpose with them , and prospering them . Good men walking with purpose and with all their heart with God , yet God walking with them , as it were in the fury of fortune . Notwithstanding all these objections , its best and safest to hold the conclusion , as David or Asaph , after a long combate , as it may seem , with atheistical thoughts of sleeping providence , or none , he abruptly begins the third book of Psalmes , Psal. 73.1 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Sed , or veruntamen , Psal. 73. Ver. 1. Yet God is good to Israel , to the pure in heart , to such as with whole heart and with purpose of heart walk with God . And Jeremy layes down this conclusion first , Righteous art thou , O Lord , when I plead with thee , yet let me talk with thee of thy judgements . Why doth the way of the wicked prosper ? And Chrysostome upon Genesis 14. wisely and modestly concludes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That God no doubt oftentimes disposes things profitably , when yet we know not the reason why so or so .

Yet if the places named , Job 21.16 . — 33. &c. Psal. 73.16 . — 28. and Jer. 12.1 , 2 , 3. be well looked into , every objection , brings its answer with it . Howbeit , because yong travellers in Gods way look much at the temporal recompence of reward , I shall speak somewhat on that argument unto them , lest , by the outward prosperity of wicked men , they should be discouraged from walking with their God with purpose of heart .

It is possible and true that men may so regulate and order their affairs by prudence and providence , and may so use diligence , that they may stop all holes in second causes , & so make all ends meer , that it will be impossible to miss of their designes , without a miracle ; because God will not suffer that order which he hath set in things , nor his universal providence , whereby he cares for , moves and helps on , and concurs with , or at least permits all the actions of all his creatures , upon every occasion to be interrupted .

It is also possible and true , that they who lay out themselves and their utmost endeavours , and all their time in plotting and projecting and casting about for the things of this life , and will not be modest or shamefac'd in the use of any thriving advantageous means in fashion , as flattery , bribery , lying , serving every base humour , yea , and call it fair and honest dealing too , yea , and set all their wits and consciences upon the tenters , and all for the compassing of some worldly good , it is no marvel if these men have their labours crown'd with good success : since God in these cases goes along with his general providence , concurs with their actions , and permits their evil events . Bildad tels Job truly , that the earth must not be forsaken for his sake , nor the Rock be removed out of its place , Job 18.4 . And alas ! why should such men be envied ? pity them rather ; t is their whole portion , t is all they have , but an estate for life , for this life ; they shall shortly be sent into a far countrey , like the sons of Ceturah with their gifts , Gen. 25.5 , 6. when Isaac , when they who are as Isaac was , Gal. 4.28 . when they who with purpose of heart have walked with God , shall obtain the inheritance .

Wherefore bee wee exhorted to make it our 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , our business to walk with our God with a perfect heart . It was the exhortation of Barnabas to all the new Converts and Believers at Antioch , that , with purpose of heart , they would cleave unto the Lord , Acts 11.23 . The Syriac there hath , with their whole heart they would cleave unto him . If so we walk with our God , he also will walk with us in goodness , grace , and mercy towards us .

But herein beloved consists our greatest danger . When our God hath been pleased to make us his people , 1 Sam. 12.22 . made himself known unto us ; and made known unto us the evil and the good experimentally , so that we have tasted of the evil and the good ; when the Lord hath restored us to our freedom , and put it into our own power to cleave unto him and love him , or else to leave him and forsake him , in which state he set Adam ( though not without counsel , rebukes , and threatnings , ) with ability and liberty to stand or fall : If in this case , we hanker and halt before our best friend , if we be in and out , walk uncertainly , accidentally , casually , even as it happens with our God , if then we depart from him , he then departs from us : For the Lord is then with us as we are with him , 2 Chron. 15.2 . So David saith unto the Lord , with the merciful thou wilt shew thy self merciful ; with a perfect man thou wilt shew thy self perfect ; with the pure thou wilt shew thy self pure , and with the froward thou wilt shew thy self froward , Psalm 18.25.26 . And with this free conditional , and impartial providence , David acquaints his son Solomon . Thou Solomon my son , know thou the God of thy father , and serve him with a persect heart and with a willing minde : For the Lord searcheth all hearts , and understandeth all the imaginations of the thoughts : if thou seek him , he will be found of thee ; but if thou forsake him , he will cast thee off for ever , 1 Chron 28.9 . So far are they out , who secure men in this estate and perswade them , that they cannot fall away ; when indeed there is the most danger of falling away in this estate , if men continue not in the good will and obedience ; or being fallen , return not into the way of righteousness , and persevere therein .

Consider I beseech you , what the Apostle saith to the Hebrews in this condition : It is impossible for those who were once enlightned and have tasted of the heavenly gift , and were made partakers of the holy Ghost , and have tasted the good Word of God , and the powers of the world to come , if they shall fall away , to renew them again to repentance ; seeing they crucifie to themselves the Son of God afresh , and put him to an open shame , Hebr. 6.4 , 5 , 6. And to the same purpose , the same Apostle writes , Chap. 10.16 , 17. If we sin wilfully after that we have received the knowledge of the truth , there remaineth no more sacrifice for sins , but a fearful looking for of judgement , &c.

Consider also , what comfort it can be to us , that we receive , as we daily do , our outward good things , as Abraham told the rich man , Luke 16.25 . when we enjoy them Cum irato Deo , when they proceed not from Gods good will toward us or his purpose to do us good , but as it were by chance , yea , out of the fury of Chance . An ingenuous childe joyes not in all his father gives him , unless he have it with his blessing . And what joy or comfort can we take in what ever our heavenly Father gives us , if it come not with a blessing ? If he gives us rain from heaven , the former and the later rain in their season , with what comfort can we receive them , unless they be showers of blessings ? Ezech. 34.26 .

But as the threa●nings and terrours of the Lord are the greatest to those who walk at all adventure with their God , and forsake his way ; so are the promises proportionable to those who walk with God , with full purpose of heart . All the promises of God both of temporal and spiritual blessings , are made unto those who are obedient unto him , and walk with him , as I shewed before . Yea , to walk with God in the way of his Commandements , is such a universal duty as abundantly rewards it self . For in keeping of them , there is great reward , Ps. 19.11 . Fear not Abraham , I am thy shield , and thine exceeding great reward , Gen. 15.1 . and 17.1 . I am the Almighty God , walk before me , and be thou perfect . What ever can be added unto this , it s less .

Wherefore let blinde Homer make Fortune a goddess : let the purblinde Heathen worship the goddess of blinde Homers making ; They that make them are like unto them , so is every one that trusteth in them , Psal. 115.8 . Let the false Christians whose iniquities have blinded them , walk by chance with the true God ; as for us , let us walk with the Lord our God with full purpose of heart .

But how shall we walk with our God with full purpose of heart in the way of his Commandements ?

1. Hate every false way , Psal. 119.104 . 2. Can two walk together and not agree ? Amos 3.3 . Agree with thine adversary quickly while thou art in the way with him , Matth. 5.25 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , be well-minded , bear a good will , consent unto the Law , that it is good ; that 's thine adversary . The Law cannot consent to thee , while thou walkest in a way that is not good . The Law cannot remit one jot or one tittle of its strictness : and therefore that cannot agree with us in our evil way : we must go out of every evil way , and agree with it . And there is the same reason of the Prophets , as the Lord saith to Jeremy Chap. 15.19 . Let them return unto thee : but return not thou unto them . When the government of Rome was changed from a Monarchy to a Republick , under Consuls and Lawes , the young men of the City attempted to recover the former government ; Livy tels us one of their reasons among others , That Kings might be of a flexible disposition , but Legem esse rem inexorabilem , but the Law is inexorable . And certain it is , the Law of God and his Prophets they are inexorable , inflexible . They cannot consent to us in any evil way ; therein they are enemies unto us ; we must consent unto them in the good , bear good will unto them . So the Apostle , in the person of one in that state : I consent , saith he , to the Law , that it is good , Rom. 7.16 . And so do them .

3. Psal. 110. Ver. 3. Luke 2. Ver. 14. Continue in that good will , until the power come . Thy people shall be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 willingnesses , exceeding willing in the day of thy power . For Christ the power of God , is given 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which was the old reading of that Text , which Hierom therefore turn'd , Hominibus bonae voluntatis , to men of good will .

4. Follow that great example , which Christ hath given us , that we should follow his steps , 1 Pet. 2.21 . Follow that great light , who is the way , the truth , and the life . He who followes him , shall not walk in darkness , but shall have the light of life , John 8.12 .

5. Walk in that most excellent way , 1 Cor. 12.31 . which is ill divided from the first verse of the next Chapter , where we learn , what that excellent way is , even love or charity ; that way wherein there is no stumbling , John 11.9 . 1 John 2.10 . That way of holinesse wherein the wayfering men , though fools , shall not erre , Esay 35.8 . That way wherein , and whereby we keep the Commandements of God , Exod. 20.6 . So shall we run the way of Gods Commandements when he shall enlarge our heart , Psal. 119.32 . Now unto him who is able to keep us from falling , and to present us faultless before the presence of his glory with exceeding joy , to the only wise God our Saviour be Glory and Majesty , Dominion and Power , now and ever . Amen . Jude v. 24.25 .

Numbers .

Every male by their poll , from twenty years old and upward , Numb . 1. Ver. 3. all that are able to go forth to war in Israel , thou and Aaron shall number them by their Armies . ] The main scope of this Book is the preparation of Israel for their encamping about the Tabernacle , and their march toward the land of Canaan ; wherein , although many things of various argument , are delivered , yet , because the principal matter spoken of , is the numbering of the people , ( which is twice commanded and accordingly performed , Chap. 1. and 26 of this Book , as once before , Exod. 30.12 . ) therefore this Book , according to the title of it in the LXX , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is called Numbers . As for the special handling of the Text , let us first enquire into the translation of it ; which seems not to be so right as were to be wished . For although all they who went forth to war in Israel , were supposed able , and were numbred , yet in the words before us , nothing in the Hebrew text answers to able , nor doth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifie war , nor doth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 used in this place properly signifie to number onely . So that against the translation of these words there lies a threefold exception . 1. Beside the needless enallage and change of number , the Translators adde [ able ] all that are able to go forth : which is in the Hebrew only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 every one going forth . And the same is added to the particular muster of every Tribe , and to the total sum of them .

Besides , here seems to be a mistake : For the words every one going forth have no respect to the Army , but to Egypt , as the phrase is used Verse 1. and is so to be here understood ; from twenty years old and upward , every one that went forth , ( viz. of Egypt . ) And that it is so to be understood , appeares Chap. 26.4 . where the same phrase , upon the same occasion is fully expressed .

2. They render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 war , which signifies an Army , and they themselves so turn it in the same verse , and an Host often in the next Chapter following .

3. They render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to number ; which though it so signifie , yet in the business of this and the next Chapter , it s a word too general , and is more properly to be turn'd to visit , or rather to muster : as the Latin phrase imports , Exercitum lustrare ; facere militum recognitionem . So Armilustrium signifies mustering ; a viewing of Harness , Weapons , and Souldiers . For they who muster their forces , do not only take account , how many their souldiers are , and so number them , but also enquire and take notice how able , how well appointed , how well furnished they are for war . So Vatablus , Agite delectum , muster them , so the Tigurin Bible . Recensete , take a view , make a general muster ; so Tremell us . So Piscator in his High Dutch and Latin Scholia .

Beside , the Scripture thorowout this and the next Chapter useth diverse words , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for number , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for visiting or mustering . So that the translation confounds those acts which the Spirit of God distinguisheth .

In the words are contained these divine truths .

1. Every Male of the sons of Israel , from twenty years old and upward , every one coming out of Egypt to the Army in Israel , must be visited , numbred , and mustred . 2. Moses and Aaron were commanded to visit , number , and muster them according to their Armies .

The former contains a description of the Lords Souldiers .

The particulars are many .

1. Their Sex ; they must be all Males . Every male . 2. Their Age. 1. Definite ; every one , from a son of twenty years , which is an Hebraism ; or twenty years old . 2. Indefinite , Twenty years old and upward . 3. The place and people : 1. Whence , and from whom , coming out of Egypt . 2. Whither , and to whom , to the Army in Israel . 4. These must be numbred , visited , and mustred by Moses and Aaron . So the Lord saith to Moses , Thou and Aaron shall number , visit or muster them .

If we inquire into the reason why Gods Souldiers should be numbred , visited , and mustred , it will appear 1. from consideration of the Souldiers themselves . 2. Their Commander in Chief . 3. Their Common designe .

1. As for the first of these . They are to be numbred , visited , and mustred , who are able and fit for war ; as these Souldiers in the text are , choise yong men in the prime of their age , valiant and couragious . Such Souldiers the Lord requires , Deut. 20.3 , 8.

2. Such as these are but few : Rari quippe boni — Pauperis est numerare pecus — Gideons Souldiers , who went to the battle with him , were but 300.

3. But such as these , are excellent absolutely , the Excellent ones , Psal. 16.3 . and comparatively more excellent then others , Prov. 12.26 .

4. And such are highly esteemed , loved , cared for , numbred ; as appears by the contrary ; as it s said of persons despicable and contemned , Extra numerum esse , nullo numero esse , nullius esse numeri ; Military phrases implying such as are of no reckoning , of no account , who stand for Ciphers . But the Lords Souldiers are all numbred , visited , mustred .

2. In respect of the Commander in chief . He is the God of Israel ; Israel imports strength and prevalency with God ; and God is the strength of Israel , 1 Sam. 15.29 . And therefore his Souldiers ought to be strong in the Lord , and in the power of his might , whom he visits , takes care of , numbers , and musters .

3. As for their designe , it is to fight with the sons of Anak , the Canaanites , the Jebusites , the Amorites , the seven nations whose iniquities were full , Gen. 15.16 . And therefore it concern'd them to be strong and of a good courage , and to be numbered , visited , and mustered in order to that designe .

1. Whence it followes , that the profession of a Souldier is a lawful profession . God himself is the Lord of hosts . And he himself here commands the Israelites to be mustred . And surely when the Souldiers asked John the Baptist , what they should do , if their imployment had been simply unlawful , he would not have directed them how to behave themselves in it , as he did , but would have advised them to desist from it , as he did not , Luke 3.14 .

2. The Lord takes care of his Militia , he will have them viewed , visited , numbred , and mustred .

But it is not my business to make a Military Oration , or to encourage men to the outward warfare , which throughout the whole Old Testament , is figurative of the inward . Let us therefore come to the mystical understanding of these words .

It is a Martial , a war-like age all the World over , an age answering to that which they call Seculum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the angry , the wrathful age . Mens mindes and hearts are embittered one against another ; their gall of bitterness is overflowen ; they contend , they fight one with another , they themselves know not for what , like the Andabatae who are said to have fought blindefold . And well they may . For their fair Helena , the subject and matter of contention , is Religion . Revel. 8.10 . When the third Angel had sounded , there fell a great Star from Heaven burning as it were a Lamp ; and it fell upon the third part of the Rivers , and upon the Fountains of Waters ; and the name of the Star is called Wormwood : and many men dyed of the waters , because they were made bitter .

What is that Star called Wormwood , but the false light of mans wit and earthly industry ? which falls into the earthly man , and embitters unto him all the waters of divine doctrine , Ephes. 5.26 .

This Star fell in Germany , and so embitter'd the mindes of men on both sides one against the other , who should have learned and taught better , that they brought the fairest and most fruitful Continent under Heaven , to a vast desolate Wilderness . I pray God the like may not be said of this Island !

Tantum Relligio potuit suadere malorum . So many mischiefs Religion could perswade .

For it is and hath been the policy of Commanders and those who set them a work on all sides , to perswade the souldiery , that their war is for God , and that it is Gods cause they sight for . And who is there who hath any opinion of God , or such as he apprehends God to be , that will not for his cause , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; who will make any account at all of his life , but will hazard it , and all he had and is , to serve his God ?

Bravely resolved , Noble Israelites ! But would we indeed serve the Lord of Hosts , be of his Militia , enter , and list our selves in his Matricula , his Military Roll , as his Souldiers ?

1. All his Souldiers must be Males , in regard of dignity , strength , and courage . Pharaoh reason'd right , though to a wicked purpose , Exod. 1.9 , 10.16.22 . The sons of Israel are mightier then we ; Come on , let us deal wisely with them , lest they multiply , and it come to pass , that there falleth out any war , and they joyn also unto our enemies and fight against us , and so get them out of the Land . Therefore lay servile works upon them ; enfeeble and abase their spirits , and bring them low . As for their off-spring , kill all the male children , and save the female alive . Thus Pharaoh reasoned , and that rightly : for the males of Israel are they who most annoy the spiritual Egypt , and are most fit to expel the spiritual Canaanites .

Yet is this no prejudice unto , no exemption of the female sex from the spiritual warfare . But as there have been Virago's , Man-like women , famous for their Martial exploits , their stout and masculine valour , as Semiramis , Tomyris , the whole Nation of the Amazons , beside many other ; so there have been , are , and must be of the same sex , women as valiant and able to wage the Lords wars . Ye read of such , Exod. 38.8 . who 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 waged war at the door of the Tabernacle ; how so they did , I have shewed elsewhere , and the like examples ye have , 1 Sam. 2.22 . For there is the spiritual and masculine part of the inward man in all faithful and holy women , even strength and vigour of minde and life . Such was in Sarah , Hebr. 11.11 . and in all the genuine daughters of Sarah who are not afraid of any amazement , 1 Pet. 3. So that the natural difference of Sex , makes no spiritual difference in Christ the Leader and Captain of salvation , in whom there is neither male nor female , Gal. 3.28 .

But as the Christian fortitude is here signified by the masculine Sex , Christs Souldiers must be males ; so likewise by their age .

2. The Lords warriours must be twenty years old . This age imports the strength of the yong man . The Lord requires this age in a Souldier who is to fight against the inward and spiritual enemies ? For what is here implied by this number , twenty ? what else but the Law of God doubled in their number ? The Ten Commandements in the letter only , Deut. 4.13 . they are proper to the childe and one as yet under age . So the Law is weak by reason of the weakness of the flesh , Rom. 8.3 . This weak Law came from Mount Sinai ; but the Law is also spiritual , Rom. 7.14 . and that comes from Mount Sion , Hebr. 12.22 . Even the Ten words which the Lord gave out of the midst of the fire , Deut. 10.4 . the fiery Law , Deut. 33.2 . or rather , as in the Hebrew , the fire of the Law , that is , the Spirit of the Law , which is as fire , Matth. 3.11 . Even the Law of the Spirit of life , which is in Christ Jesus our Lord , Rom. 8.2 . This is not written in Tables of stone ; 1 John 2. Ver. 13 , 14 ) the hard heart will not yet receive impression , ) but in the fleshy Tables of the heart , 2 Cor. 3.3 . This Law bring life and strength and power with it : For as the man is , so is his strength , Judg. 8.21 . I write to you yong men , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that ye have overcome 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the wicked one , the Devil , 1 John 2.13 , and again , ver. 14. I have written to you yong men , that ye are strong , and the word of God abideth in you , ( even the Law of the Spirit of life which is in Christ Jesus our Lord , Rom. 8.2 . ) and ye have overcome the wicked one . It is not the literal law , the Ten words in the letter only ; but the spiritual law written in the heart , which having brought us to Christ , makes us powerfull and valiant in him . This was figured by Abner who brought about all Israel to David , 2 Sam. 3.12 . And what is David , but as anciently etymologized , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , manu fortis , the strong and able of his hands , and a notable type of Christ the strong one ? born in Bethlehem as Christ also was , that is , not only the house of bread , but also the house of war . And the Lord had said of David , By the hand of my servant David , I will save my people Israel , out of the hand of the Philistines , and out of the hand of all their enemies , 2 Sam. 3.18 . But David hath another Etymologie from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Dilectus , the Beloved one , a figure of the love it self , which is strong as death , Cant. 8.6 . Unto this David , Abner comes ; Abner , what 's he but the light of the father ? that is , the fathers law , Psal. 40.8 . Prov. 6.23 . which brings us to Christ . And he comes with twenty men 2 Sam. 3.20 . the Commandements in the Letter and in the Spirit .

3. There is no discharge from the spiritual warfare , every one who is listed in the Army of Israel must be twenty years old and upward , or above . So old he must be , but not only so old but above . How much above ? The Scripture no where limits , no where sets any period or end to the Christian souldiers duty and service . But more of this anon .

4. The Lords Souldier must come out of Egypt . Otherwise how can he be said to be redeemed out of Egypt ? How can he obtain any benefit of his redemption ? A price indeed is paid for redemption ; but it profits not them who continue in their slavery , but those who come forth of it , and serve their Redeemer in his wars . For being redeemed out of the hands of our enemies , we ought to serve him without fear , in holiness and righteousness before him , all the dayes of our life , Luke 1.74 , 75. For what is it to Come ? what else but to believe ? so one explains the other , John 6.35 . Howbeit this belief is not , that Christ hath come out of Egypt for us ; not that we should believe this , and still continue in Egypt . The people believed the Lord and his servant Moses , Exod. 14.31 . but the people themselves came out of Egypt , and so must we . To believe is expressed by coming ; and to be coming is to be yielding , pliable , and obedient .

5. Here is a great difference between the outward and inward souldiery . Old age , as of sixty years , exempts men from going to war , and some of the Jews have so limited the time , but without warrant of Scripture . For hereby was figured the Christian warfare , from which no man can be discharged , no man can be relieved . Paul the aged was also a servant and souldier of Jesus Christ .

Nor can sickness excuse us from this warfare , as it doth from the outward . The Egyptian was left behinde , because he was sick , 1 Sam. 30.13 . But too many who in time of health and strength and welfare being called to the spiritual warfare , would not hear , Jer. 22.21 . the same being pressed by sickness and old age , they then begin to learn the use of their spiritual arms , to repent , deny themselves , mortifie their lusts , their youthful lusts , 2 Tim. 2.22 . as of surfeting and drukenness , which follow them to their old age , the iniquity of their heels , Psal. 49.5 . which dogs them to their graves ; and now they would part with it , when they can enjoy it no longer . T is true , better late then never : But I much fear , it will be then too late . For the Captain of our salvation calls us to this duty , strive to enter in at the strait gate ; For many , I say unto you , shall seek to enter and shall not be able , Luke 13.24 .

6. Howbeit the Lord would not that any of his souldiers should dispair or be discouraged , and therefore he saith 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 omnem egredientem , every one who is coming forth of Egypt , every one who hath a good will and endeavoureth to come out of the Spiritual Egypt , the Lord accepts of such an one , according to the time , sincerity , and faithfulnesse of his endeavours . He would not that a good thought or will should be lost , but accepts it for the deed when God himself is the cause why the deed cannot be done . Completa voluntas pro facto aestimatur , a complete will , accompanied with our utmost diligence , is esteemed for the deed it self .

7. Provided alwayes , that he who so cometh forth of Egypt , adjoyn himself to the Army in Israel ; that is , to the Church of Christ , which is Acies ordinata , an Army or Armies with Banners , Cant. 6.4 . He must not be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he must not fight alone , but adjoyn himself to the Army , as Paul and Barnabas assembled themselves with the Church , Acts 11.26 . that so he may receive and contribute his strength , as the Poet speaks of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Testudo , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the souldiers by joynt Targets and Shields mutually defended one the other . And thus it is or ought to be in the Church of Christ , to which he , who comes out of Egypt , ought to unite himself .

2. Moses and Aaron were commanded by the Lord to visit , number , and muster all the males from twenty years old and above , &c. And who so fit as they ? Moses the King in Jeshurun , Deut. 33.5 . and Aaron the High Priest . Moses the King by his authority ( and as his name signifies ) drawing forth the souldiery . Aaron the Priest interpreted Mons Scientiae the Mountain of Knowledge , the teaching Priest . It was his duty to instruct and incourage the souldiers , Deut. 20.5 . And it is the Evangelical Priests office to do the like in the spiritual warfare , Ephes. 6.10 . — 18. The Law commanding , the Priest making intercession for the transgressours of the Law .

These had their assistants , Numb. 1.4 . principal men , of every Tribe a man ; of these or most of these names Ainsworth hath given notations , which with some additions and alterations we may fit unto the present purpose . Such was 1. Elizur , My God is the Rock , and the Rock is Christ , 1 Cor. 10.4 . His father is Shedeur , the light of the Almighty . The light of wisdom and counsel , and the Rock of strength , two main requisites for the holy war , 2 Kings 18.20 .

2. Shelumiel , God is my recompence , the souldiers wages , their exceeding great reward , Abrahams pay after his war , Gen. 15.1 . Shelumiel was the son of Zurishaddai , the Almighty or All sufficient God is my Rock . The Psalmist puts both together , God is the Rock or strength of my heart , and my Portion for ever , Psal. 73.26 .

3. Naashon , Experiment , an experienced Souldier : the son of Amminadab , my noble or willing people . Of such Deborah and Barak sung , Judges 5.9 . My heart is toward the Governours of Israel who offered themselves willingly among the people ; all volunteers : which was not of themselves , but of God . So

4. Nathaneel , the gift of God ; the son of Zuar . The little one , the humble one , the watchman of the City , as the name signifies .

5. Eliah , My God is the father , the strong God , the son of Helon , mighty and strong .

6. Ammihud the glory of my people . A figure of him who is the true glory of his people Israel , Luke 2.32 . the son of Elishama . My God hath heard , or , the hearing and obeying of God . And whosoever obey him , he plentifully rewards them : that 's

7. Gamaliel , God is my reward ; and he is the rewarder of every one who diligently seeks him , Hebr. 11.6 . He is the son of Pedazur , the Rock , who is the Redeemer , even Christ .

8. Abidan , My father is the Judge , even God the Father who is Judge of all , the Judge of our just cause , for which we fight his battels . The son of Gideoni , who treads down , breaks , and cuts off the iniquity , according to the Hebrew and Syriac etymologie .

9. Achiezer the helper of his brother . According to Joabs speech to his brother Abishai , If the Syrians be too strong for me , then thou shalt help me ; but if the sons of Ammon be too strong for thee , then I will help thee , 1 Chron. 19.12 . So we ought to help one another against pride and deceit ; that 's Aram the Syrian , and the secret sin , that 's Ammon . He was the son of Ammishaddai the people of the Almighty . Such must they be who fight against such spiritual enemies .

10. Pagiel , who meeteth God , and God meeteth him ; as Melchisedec met Abraham returning after the slaughter of the Kings , Hebr. 7.1 . Yea , God meeteth him who rejoyceth and worketh righteousness , Esay 64.5 . Or , who maketh intercession with God for the people ; as the word also signifieth , and is spoken of Christ , and prophesied of him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the great Mediator shall make intercession for sinners , Esay 53.12 . He was the son of Ochran , who troubles the enemies of Israel .

11. Eliasaph , God shall increase or adde , viz. courage , strength , knowledge . He was the son of Deguel , the knowledge of God . S. Paul puts both together , Increasing in the knowledge of God , Col. 1.10 . who , Numb. 2.14 . is called ( according to the frequent change of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) Reguel , the friend of God .

12. Ahira , a friendly brother , or brotherly friend ; the son of Enan their eyes , as a Scout , or Scout-master of the Army . According to what Moses saith to Hobab , Numb. 10.29 . whom he intreats to accompany the Armies of Israel in their Expedition ; Leave us not I pray thee , forasmuch as thou knowest how we are to encamp in the Wilderness ; And thou mayest be to us instead of eyes . Indeed Hobab is so necessary unto Israel , that they can do nothing without him ; Hobab signifies Dilectus , Beloved , or Love and Charity ; whereby and wherein , Israel doth all things ; according to 1 Cor. 16.14 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Let all your things be done in charity . What ever the true house of Jacob doth , that Hobab [ the love of God and man ] must be the doer of it ; otherwise they are not Israel indeed . And therefore the Prophet Micha speaks of a false Israelites who devise iniquity and work evil upon their beds : when the morning is light , they practice it , because it is in the power of their hand . And they covet fields and take them by violence , and houses and take them away . So they oppress ( or defraud ) a man and his house , even a man and his heritage . Whereupon , the Lord threatens an heavie judgement against Israel falsely so called , Micha 2.1.6 . and then adds an Epiphonema ; O thou that art named the house of Jacob , is the Spirit of the Lord shortned ? Are these his doings ? Is the Lords hand shortned that he cannot save you from doing these things ? Esay 59.1 . Are these his doings , whose spirit ye pretend ? Are these things done in charity ?

And these are the Assistants of Moses and Aaron in the numbering , visiting , and mustering the Armies of Israel .

Whence it s strongly intimated , what manner of people the souldiers of Jesus Christ ought to be ; even such as Moses and Aaron and their Assistants were ; or such as their well-boding names imply , and hold them forth to have been . For since similitude and likeness is one main ground of love , how could these choose or approve of such for the Lords Souldiers , who were not , in some good measure , like vnto themselves ? Yea , what wise and devout Souldier will not endeavour , by such ensignes of true valour , to render himself approveable ? It is part of the fatherly advise which S. Paul now a Veteran , and an old Souldier gives to his son Timothy , endure thou hardness as a good Souldier of Jesus Christ . No man that warreth , intangleth himself in the affairs of this life , that he may please him who hath chosen him to be a souldier , 2 Tim. 2.3 , 4.

The business of Moses , Aaron , and their assistants , was numbering & mustering the Israelites . The people of Israel were thrice mustered . 1. In the first year after their eating the Paskal Lamb & their coming out of Egypt ; when they were to pay every one half a Shekel for the Ransom of his soul , Exod. 30.11 , 12. which figured our Redemption by Christ . For we are not redeemed with corruptible things , as silver and gold , from our vain conversation received by tradition from our Fathers , but by the pretious blood of Christ , as of a Lamb without blemish and without spot . And every one is to pay his half shekel , whereby some understand Faith : which yet is of no value without holiness of life , and the Redemption is from the vain conversation . And therefore the Apostle speaking of our Redemption through Christ , exhorts us to be holy as God is holy , 1 Pet. 1.15 . because it is written , Be ye holy , for I am holy , ver. 16. This holiness is in part at the first , when men are newly come out of Egypt , as an half shekel , being the holiness of obedient children , ver. 14. and not purified according to the purification of the Sanctuary , 2 Chron. 29.18 , 19 , 20. Howbeit having kept the Passover by faith , and by faith and hope passed thorow the red Sea , Hebr. 11.28 , 29. they continue sincere in the good will , ( figured by the unleavened bread , 1 Cor. 5.8 . ) until a greater power come , that they may cleanse themselves from all filthinesse of flesh and spirit , and perfect holiness in the fear of God , 2 Cor. 7.1 .

That filthiness of flesh and that of the spirit , are the two sorts of enemies against which the Israel of God is to be numbred , mustered , set in rank and file . And the mustering in this Chapter , is against the former enemies , 1 Pet. 2.11 . And that which we read , Chap. 26. is against the later .

Of both , the Apostle speaks , Ephes. 6.12 . When these enemies are subdued , we take possession of the eternal inheritance . And therefore being mustered the third time , unto these , saith the Lord , shall the land be divided for an inheritance , Numb. 26.53 . According to which , in that excellent hymn called , Te Deum laudamus , prayer is made for the Church , in these words , Make them to be numbred with thy Saints , in glory everlasting . Wherein some have thought numerari to be numbred , should be read , munerari , to be rewarded : But according to the sense given , both will amount unto the same things .

O ye true Israelites ! ye who are of the Church Militant ; ye Males of masculine valour and prowess , ye yong men , who overcome the wicked one , 1 John 2.13 , 14. Ye are the true 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Choise yong men , chosen men of Gods Israel , such as are so often mentioned in the Old and New Testament , strong and able to wage the spiritual warfare ; fight the good fight of faith . Adde unto , or in your faith vertue , 2 Pet. 1.5 .

O ye Veterans , ye old souldiers of Jesus Christ ! who have known him from the beginning . There is no limitation , no stint of time for continuance in your service from twenty years old and upward , or above , how much above , is not defined .

Your old age is no diminution to your strength and courage . Remember what Caleb saith to Jehoshuah , Chap. 14.10 , 11. I am this day fourscore and five years old : As yet I am as strong this day as I was in the day that Moses sent me ; as my strength was then , even so is my strength now for war to go out and to come in . Caleb hath his name from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Canis , as being one of the Lords Dogs , Psal. 68.23 . figuring out good will to his Lord and his righteousness ; as ye may read in that good old book , under a new title , the Treasure of the soul ; to the shame of those who jeer that excellent book of Tobit , because mention is there made of his Dog . These men know not the mysteries of God , by which character the ungodly are described , Wisd. 2.22 . Such Calebs are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Secundum Cor , according to the heart of God . These wait upon the Lord , and renew their strength , Esay 40.31 . as trees of righteousness , Esay 61.3 . for as the dayes of a tree are the dayes of Gods people , Esay 65.22 . which bring forth more fruit in their age . Let us do so , brave souldiers ! Let us fight the good fight of faith , let us be faithful unto the death ( of all and every sin ) and the Lord of hosts will give us the Crown of life , as he hath given it unto that old souldier S. Paul ; I have fought a good fight ( saith he ) I have finished my course , I have kept the faith : henceforth there is laid up for me a Crown of righteousness , which the Lord the righteous Judge shall give me at that day : and not to me only , but to them also who love his appearing , 2 Tim. 4.7 , 8. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , O ye brave and valiant souldiers ! quit your selves like men .

A far off about the Tabernacle of the Congregation shall they pitch . Numb . 2. Ver. 2. ] In the former Chapter , Moses relates the numbring , visiting , and mustering of the Israelites , in order to their encamping about the Tabernacle , and their march toward the land of Canaan . In this Chapter , he declar●● their posture and order of encamping round about the Tabernacle .

Before we speak particularly to these words , let us set the translation right ; wherein two words may be better expressed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The former is here turn'd the Congregation , the later , A far off .

As to the former ; What they turn the Tabernacle of the Congregation , it were more properly rendred , the Tabernacle or Tent of meeting or of Testimony . For howsoever 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifie a festival time , when the people were congregated and gathered together , as at the three solemn feasts in the year , 1. The Passeover ( to which answereth the Christians Feastival called Easter . ) 2. The Feast of weeks , ( to which agrees our Feast of Pentecost or Whitsuntide , ) and 3. The Feast of Tabernacles , ( which answereth to the Feast of Christmas ; when is commemorated the Nativity of Christ who took flesh , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , took up his Tabernacle in us , ) beside other solemn Feasts celebrated yearly by the Jews ; yet 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hath not the name from thence , but from Gods convening and meeting with Moses , or Aaron or such as came to enquire of the Lord there . It s the Etymologie which God himself gives of it , Exod. 25.21 , 22. Thou shalt put the covering Mercy-Seat upon the Ark , and in the Ark thou shalt put the Testimony which I shall give unto thee 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and I will meet with thee there . And more plainly , Chap. 30.36 . Before the Testimony 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the Tabernacle of meeting , Exod. 33. Ver. 7. where I will meet thee . And Moses confirmes this , Exod. 33.7 . And Moses took a Tabernacle or Tent ( not the Tabernacle , as our Translators render it , as if it were that which God commanded to be made , but either 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 his own Tent , as the LXX turn it ; or some other , in imitation of Gods Tabernacle ; of the making whereof ye read not before Exod. 36. ) and he called it the Tabernacle of meeting : and it came to passe , that every one who sought the Lord , went out to the Tabernacle of meeting which was without the Camp .

It may also be called the Tabernacle or Tent of Testimony or Witness . Which hath warrant also from the aforesaid place , Exod. 25.21 . in the Ark , thou shalt put 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Testimony that I will give thee . And where Moses cals it the Tabernacle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of meeting , Exod. 33.7 . there the LXX render it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Tabernacle of witness . So S. Stephen also cites the words , Acts 7.44 . Where the roots 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 are changed in their significations . And for further proof of this , Moses also calls it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Tabernacle or Tent of Testimony or Witness , Numb. 9.15 . Because the principal thing contained in the Tabernacle , was the Law or Testimony of Gods will . Thither also Moses resorted to enquire the minde of God , and there God met him , and revealed his will unto him . Whence the Targ. turns the Tabernacle of meeting , Exod. 33.7 . The Tabernacle of the house of doctrine . And where the Lord saith , I will meet with thee , the Targ. hath , there I will direct my word unto thee . And from hence the Lord delivered his Oracles ; whence that part of the Tabernacle was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Oracle , 1 Kings 6.16 . Hither the Tribes went up , the Tribes of the Lord , to the Testimony of Israel , Psal. 122.4 .

So that our Translators do much wrong to the sons of Israel , to set them at so great a distance from their God , when they render the Text , A far off about the Tabernacle of the Congregation shall they pitch . This Translation they took upon trust from that of Geneva , and the other called the Bishops Bible ; I both which have the words , as ours here render them ; whereas that of Tyndal expresseth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 on the other side , which yet is obscure ; because no mention is made as yet of different sides of the Tabernacle .

There is no doubt but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , word for word , signifies è regione , straight over against ; or , ex adverso , over against . And so Vatablus , Munster , Ar. Montanus , the Tigurin Bible here turn the word : and Castellio , obversa , toward , or against .

The LXX render the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which exactly answers to the foresaid Latin translations . But it seems there hath been some doubt touching this word , how it should be rendred , whether far off or over against . And therefore some , to avoid the inconvenience which might follow upon either of them , have left them both out , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 altogether without translation ; so Hierom and the Doway Bible , and Coverdale . On the contrary , some have put in both versions , for failing , Ex adverso procul , over against far off ; so Tremellius and Piscator . And our Translators put one in the Text , the other in the Margent , which had not been amisse , had they not mis-placed them .

That which occasioned the difference , is 1. the Psalmists explaining 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a loof , or far off , Psal. 38.11 . My lovers and my friends stand aloof ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) from my sore , and my Kinsmen stand ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) far off . 2. A distance from the Tabernacle , supposed to be 2000 Cubits , because such a space was between the Ark and the people , Jos. 3.4 .

But neither of these proves , that the people should pitch their Tents far off from the Tabernacle . 1. Not the former . For that cannot be said to be far off which is within our kenning ; as the Lord saith to Moses , Thou shalt see the Land before thee 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 è regione , over against thee , Deut. 32.52 . But because that representation seems to be made unto Moses by spiritual vision , as that to Exekiel , Chap. 40.2 . that to our Lord , Luke 4.5 . and that also to S. John , Revel. 21.10 . In all which examples , the distance is great ; the same word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is used where the distance is only about a Bow-shoot , and so expressed , Gen. 21.16 .

2. Nor doth that space of 2000 Cubits , Jos. 3.4 . injoyned the people in their march , prove the same distance from the Tabernacle in their encamping ; For if the distance had been the same with that in their ordinary marching , they had not now needed a new precept , as this seems to have been .

But although these words of distance , far off or neer may be comparatively understood , surely it is more harmonical unto other Scriptures , to affirm , that Gods people are neer unto him then far off from him . As I shall shew anon .

The words thus opened in general contain in them these divine Doctrines .

1. The Lord hath his Tabernacle or Tent of meeting . 2. The sons of Israel must pitch their Tents over against the Tabernacle of meeting . 3. They must pitch round about the Tabernacle of meeting .

1. The Lord hath his Tabernacle or Tent of meeting . So Tremellius turns the words , Tentorium conventûs , and so Arias Montanus , and the French Bible , and the Italian .

Gods Tabernacle is that portable house wherein he walked many years with the sons of Israel , until the Temple was built , 2 Sam. 7.6 . But what need hath the great God of any either Tabernacle or Temple ? Heaven is his Throne , and the Earth is his Footstool ; and what House , Tabernacle , or Temple can be built for him ? Esay 66. And do not I fill Heaven and Earth ? saith the Lord , Jer. 23.

T is true , the Heaven of heavens cannot contain him . He is incomprehensible ; so that if we look for his adequate Tabernacle or Temple , we shall finde no other but Himself : And therefore Revel. 21.22 . The Lord God Almighty and the Lamb are the Temple of the holy City .

So that its a wonderful condescent of the incomprehensible God , that he owns any Temple or Tabernacle upon earth : That of Salomons building was most magnificent ; yet that most wise King admires the Lords dignation , But will God indeed dwell on the Earth ? Behold , the Heaven and the Heaven of heavens cannot contain thee : how much less this house that I have builded ? 1 Kings 8.27 . How much more may we wonder at that far greater condescent ? Revel. 21.3 . Where he saith , Behold the Tabernacle of God is with men , and he will dwell with them ; and they shall be his people , and God himself shall be with them , their God . Wherein there is expressed the force of Immanuel , God with us .

This is that Tabernacle , namely , the Church , thorow which the Lord Christ passed into the Holiest of all ; according to which we may understand that otherwise difficult place , Hebr. 9. where the Apostle telling us of two Tabernacles , or the two parts of the Tabernacle , the high Priest passed through the first part , or the Holy , into the second or the most Holy , once every year , Hebr. 9. V. 7. to 12. with the blood of Bulls and Goats : But Christ being come an high Priest of good things to come , entred once by his own blood into the Holy ( viz. the most Holy ) the Church triumphant , through a greater and more perfect Tabernacle , that is , his Church militant . For as the passage to the most Holy , lay throught the Holy ; so the way to the Church triumphant , lies through the Church militant .

In this Tabernacle our God dwells with us , as he had promised , Exod. 25.8 . Let them build me 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Tabernacle or Sanctuary , and I will dwell 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the midst of them ; Exod. 25.8 . and 29.45 , 46. which our Translators turn , amongst them ; as also Chap. 29.45 , 46. Men are not willing , I fear , that God should be so near them as he promiseth to be , if we prepare him a Sanctuary , even an holy habitation in us . Or else they fear , that Gods indwelling , his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or divine presence requiring such a Sanctuary wherein he would dwell , might strongly argue an inherent holiness ; which rather then they would admit , they render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 amongst them ; even at such a distance as they would have the Tribes to pitch their tents , a far off from the Tabernacle . Thus commonly when Christ is said to be in his people , they render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( which is in or within ) either in the text or margent , among you , as Luke 17.21 . Gal. 3.1 . Col. 1.27 . and elsewhere : unless it cannot possibly be avoided , without peril of reprobation , as 2 Cor. 13.5 .

So that if we compare our estate under the Gospel , with that under the Law , we may thence note the happy condition of the Church of Christ , if they knew their happiness or would believe it . The Lord had his Tabernacle of meeting whither Moses and the Israelites resorted , sometimes from a far off ; but it was an Evangelical speech , Deut. 30.14 . and accordingly S. Paul makes use of it , the Word , that is , Christ is night thee , in thy mouth and in thy heart , Rom. 10.8 . The Tabernacle of witness was of mans building , and figurative only ; and therefore made by Bezaleel , that is , in the shadow of God , implying , that the Tabernacle of meeting was a shadow ; made also by Aholiab , that is , the Tent and Tabernacle of the Father ; representing only the aeconomy and dispensation of God the Father ; whereas the better and more perfect Tabernacle was of Gods own building wherein the Deity it self dwels Bodily , Col. 2.9 . wherein the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the divine Word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 took up his Tabernacle and dwells in us , John 1.14 . which our Translators turn among us : the words are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in us . Happy Christians — bona si sua norint ! if they knew their own happiness .

2. The sons of Israel must pitch their Tents over against the Tabernacle of meeting . The Metaphore is taken from Military affairs . The sons of Israel pitch their Tents every one over against the Pavilion of the Commander in Chief , the Corps du gard ; as the Souldiers of the Lord ready prest to receive the word of Command , to go whither he bids them go ; to come , when he bids them . As his servants ready to do what he bids them do ; as the faithful Centurion saith to the Captain of our salvation , Matth. 8.9 .

The reason of this , is the resemblance and likeness which ought to be between the Church Militant and the heavenly host , whereof Daniel saith , Thousand thousands ministred unto him ; and ten thousand times ten thousand stood before him , Dan. 7.10 . And the Church of God , the Mother of all the living ones , was made to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Gen. 2. Ver. 18. Judg. 5.23 . an help as before him , Gen. 2.18 . to help him among the mighty ones , Judg. 5.23 . So the Targ. Hierom , LXX , Vatablus , Tremellius , Castellio , Pagnin , Munster , all the Dutch High and Low , the French Bible , and , of our old English Translations , Tyndal and Coverdale , and two others , all render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with or among the strong or mighty ones ; not against the mighty , as our Translators have turn'd that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that Scripture so much named , and so little understood . Such a Virago , such a valiant Spouse , the Lord hath chosen , to stand before him , as the Apostle with allusion to Gen. 2.18 . writes to the Ephesians 1.4 . He hath chosen us in him before the foundation of the world , that we should be holy and without spot ( as ours also turn 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ephes. 5.27 . ) before him , in love .

3. All the Saints are round about the Lord .

The reason why the Saints of God are round about him , is the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the good pleasure of God whereby he hath made us accepted in the beloved , Ephes. 1. It hath pleased the Lord to make you his people . And therefore where should the Children be but about their Father , the Servants , but about their Lord , the Disciples but about their Master , the Subjects but about their Prince , the King of Saints , the Sanctified ones but about their Sanctifier , the younger brethren of Christ but about their elder brother ?

This description of Gods Saints is taken from the disposition and placing of the twelve tribes about the Tent of meeting ; every man of the children of Israel , shall pitch about the Tabernacle of meeting , so the Chald. Paraph. turns it , ye that dwell about the Sanctuary . The word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 all his circuits : They are of larger compass then the land of Canaan . So that this description of Gods Saints is too strait . And therefore the Jewes themselves enlarge this interpretation unto the Gentiles , and extend it unto all Nations dwelling round about the holy Land , which was the middle of the world then inhabited , Psal. 74.12 . Operatus est salutem in medio terrae , which the Lord seems to have made choice of , that from thence he might convey , as from the centre of the known world , the knowledge of salvation into all the world , accordingly t is scituate most convenient for that purpose in the fourth or middle Climate , so our Saviour saith , Salvation is of the Jones .

Obs. 1. This discovers the diffusive and common nature of our good God . He is no Topical God , he is not confined to some one place or nation : but as the Sun extends the beams to all parts of the Horizon ; even so he sends forth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Hebr. 1. And therefore he is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ju●● v. 3. I gave all diligence to write unto you of the common salvation , common faith , Titus 3.4 . He was Notus in Judaea Deus , &c. But the true Judaea is the Church of those who confess him . The true Jew is he who is such within , Rom. 2. Gen. 29.35 . The true Israel is the pure in heart , Psal. 73.1 . without guile , John 1.47 . who walk according to the rule of righteousness , Gal. 6.16 . His Temple are ye , 1 Cor. 3. At Salem is his Tabernacle . His Tabernacle : what is that ? what but his dwelling among men ? Revel. 21.3 . In Salem ? where is that ? where else but in peace ? Factus est in pace locus ejus ; Vulg. where the son of peace is , there the peace rests . Psal. 76.1 .

Thus the straits or narrow bounds of Gods goodness which seemed to be limited unto the Jews , Esay 65. Ver. 16. are enlarged even to all people , Esay Esay 54.2 , 3. and 65.16 . Psal. 71.21 .

Obs. 2. If the people of God be about him , he himself is in the midst of them . He converses with them as a Father among his children , as a King in the midst of his people . The best place as the wise Indian told Alexander the Great , and demonstrated it by reading on a piece of Leather on the one side , it rose on the other , &c. God is in the midst of the City of God , it shall not be moved , Psal. 46.5 . But is he no neerer ? There is one in you whom ye know not , John 1.26 . No , did we know him , we would not crucifie the Lord of glory , 1 Cor. 2.7 . Know ye not that Christ is in you ? &c. 2 Cor. 13.5 . Master , where dwellest thou ? John 1.38 . come and see . Where two or three are gathered together in his Name , there he is in the midst of them , Matth. 18.20 . According to that speech of the Jews , where two or three are n●et and speake of the Law , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the divine presence , the Deity is among them , Mal. 3.16 . They that feared the Lord , spake often one to another , and the Lord harkned and heard it , &c. Luke 24.14 . When the two Disciples travelled and communed about the things which had hapned , Jesus himself drew neer and went with them . Yea , Christ with his Saints , Brethren , and Members , make but one and the same body , one mystical Christ , Rom. 12.4.5 . 1 Cor. 12.12 .

Reproof . This reproves our narrow brain and strait heart and affection , who confine God and his goodness within the narrow bounds of our knowledge and acquaintance , and will hardly allow him to be good to any beyond those whom we know , love , and affect . An envious , a malignant , a Jewish disposition , unworthy the large bowels of Christians . When our Lord named Sarepta , Luke 4.26 . when he hinted to them , that Heathens should be partakers of his salvation , they would needs cast him down headlong , ver. 29. when S. Paul mentioned the Gentiles , they gave him audience to that word , but then they were stark mad : away with such a fellow from the earth , Acts 22.22 . Yea the Jews Interpreters are of more large bowels then such Christians , who extend this speech unto the Nations round about the Lord . Is our eye evil because God is good ? what else do we mean when , by way of distinction , we call our selves the godly , the Saints , &c. and arrogate all such titles of honour to our selves , as if God wrought only in us , and we would exclude him out of all the world beside ? as if the dew of Gods grace fell only upon our fleece , and left dry all the world about us . How dare we thus limit the Holy One of Israel ? Psal. 78.41 . Hath not our God his circuits ? Is not he in the midst of his Saints ? are not his people all round about him ? In every Nation he that fears God and workes righteousness , is accepted of him , all the world over , Acts 10.34 , 35. And to all such this may be a strong consolation .

What people that the Lord our God so neer them , & c ? Deut. 4.7 . What Nation so great , that hath God so nigh unto them , to hear their prayers ? Nigh to all them that call upon him , Psal. 145.18 . and 148.14 . Nigh to all such as draw nigh unto him by prayer . They are in covenant with him , Ephes. 2.13 . They are neer at command to do him service , Levit. 10.3 . They are true Levites joyned unto him . They have spiritual alliance with him by Christ , My Father and your Father , John 20.17 .

But alas ! while we are round about our God , we lie exposed to the adversary without . He goes about like a roaring Lion , &c. 1 Pet. 5.8 . Yes , but it follows , whom resist strong in the faith ; and greater is he that is in you , then he that is in the world , 1 John 4.4 . in the midst of you , so strong that , resist him that is in the world , ane hee 'l flie from you ; and surely you 'l say who are Souldiers , that 's but a weak enemy , who can conquer onely those who yield themselves , and will not resist him , James 4.7 . This promise is to the Saints who keep the Law of God , who are undefiled in the way , and walk in the law of the Lord , such 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , build a wall about themselves , Prov. 28.4 . as the LXX turn it . The Lord promises that he will be a little Sanctuary , to his people , Ezech. 11.16 . Yea , as we are round about the Lord , the Lord is round about us ; we have a strong City : salvation will the Lord appoint Murale & antemurale , Wals and Bulwarks , Esay 26.1 . As the hils stand about Jerusalem , so the Lord is round about his people , Psal. 125.2 . But God is our Captain and Leader , Hebr. 2.10 . True , but also the Lord is the rereward , Esay 52.12 . The God of Israel will be our rereward . The Lord is in the midst of his people , his Saints are round about him ; yet not only so , but he is round about Israel also , Zacb. 2.4 . There we have this objection answered , if Jerusalem be inhabited as Towns without walls , by reason of the multitude of men and cattle therein , then shall we lie exposed to the malice of the enemy ; Nay , it followes , I , saith the Lord , will be unto her as a wall of fire round about , and will be the glory in the midst of her .

These are the names of the sons of Aaron the Priests , which were anointed , Numb . 3. Ver. 3. whom he consecrated to minister in the Priests office . ] Moses having numbered , visited , and mustered the other Tribes , Chap. 1. of this book , and Chap. 2. disposed them according to Gods command , about the Tabernacle of meeting : In this third Chapter , he recites the names of the Priests of Aarons house , and commemorates their unction and consecration unto the Priests office . And the Lord having given the other Levites to the Priests , for the service of the Tabernacle , the Lord commands Moses to number , visit , and muster the Levites , according to their families , the Gershonites , the Kohathites , and the Merarites .

Of this verse , I have chosen only the later part to treat of at this time , Whom he consecrated to minister in the Priests office . In which words , we have 1. The consecration of the Priests , he consecrated them . 2. The end of their consecration , to minister in the Priests office . Accordingly there are in the words these two divine truths .

1. He consecrated them . 2. He consecrated them to minister in the Priests office .

1. He consecrated them . Who consecrated them , we shall shew anon . But first let us inquire into the Priests consecration .

What is here turn'd , whom he consecrated , is word for word in the Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whose hand he filled . So Arias Montanus , Quorum manum implevit : whose hand he filled . So the Spanish Bible , Martin Luthers translation , and Piscators , and three Low Dutch , and Coverdale , Ainsworth , and another old English translations ; all which render the words , whose hand he filled . The LXX have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whom they consecrated their hands . Harsh . Hierom , Quorum repletae & consecratae manus , whose hands were filled and ( that is ) consecrated : And this last the most of the other Latin & English translations follow .

By filling the hand , some here understand Oleo consecrare , to consecrate with oyl . But in regard of oyl , it were more proper to fill the Head , on which the oyl was poured , then the hand ; since only the Thumb of the Priest , and that of the right hand only , was anointed ; and that with blood , not with oyl , as appeares , Exod. 29.20 .

Others have conceived , that by filling of the hand , is to be understood the Priests taking somewhat in their hands to offer : and this they prove by Jeroboams consecration of Priests , 1 Kings 13.33 . and 2 Chron. 13.9 . Whosoever cometh to fill his hand with a Bullock and seven Rams , he shall be a Priest 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to the no-gods . But this is a very weak proof , to say no worse of it ; especially since the Scripture saith expresly , This thing became sin to the house of Jeroboam , even to the cutting it off , and to destroy it from off the face of the earth , 1 Kings 13.33 , 34. That therefore we may know what s here meant by filling of the Priests hand , let us inquire 1. With what the Priests band was filled . And 2. who filled it . The hand of the Priest was filled with the Oblations and Sacrifices to be offered up unto God . What those Oblations and Sacrifices were , we shall best learn out of the first institution and consecration of the Priests , which ye read of , Exod. 29.9 . Where , after the clothing of them , follows this command of the Lord to Moses , Thou shalt consecrate Aaron and his sons , the words are the same with those in this Text , Thou shalt fill the hand of Aaron and his sons . With what ? That we read at large , together with the rite of consecration , ver. 22 , 23 , 24 , 25. Thou shalt take of the Ram the fat and the rump , and the fat that covereth the inwards , &c. And thou shalt put all in the hands of Aaron , and in the hands of his sons , &c.

2. But who here filled the hand of the Priests ? Here is no mention in the text ; some say Aaron . And Vatablus supplies his name in the margent . But Moses is said to have consecrated Aaron , and his sons ; and the Spanish Bible puts in the marg. Moses , according to Exod. 29.9 . Levit. 8.33 . Ecclus. 45.18 . And therefore if either of their names be to be supplied , surely 't is rather the name of Moses then that of Aaron . But whether it were Moses or Aaron , it was no doubt at Gods command ; and therefore Piscator in his High Dutch hath Deren hand der Herr gefullet hatte , whose hand the Lord hath filled .

The reason of this , appears 1. From the consideration of the Priests office . For since every high Priest is ordained to offer gifts and Sacrifices , Hebr. 8.3 . these must have something to offer .

2. No man might assume this power unto himself , Hebr. 5.4 . but he who is called of God , whose hand the Lord filleth .

Mysticè . What is meant by the hand ? Manus est animae virtus quâ tenere aliquid & constringere quis potest , velut si dicamus , actus ejus & fortitudo . The hand is the vertue and power of the soul , whereby we may apprehend something , &c. It is the strength and actions proceeding from inward power and strength . Thus to have something given into our hand , that is into our power . Thus Abraham saith to Sarah , Thy Maid is in thy hand , Gen. 16.6 . that is , in thy power . For so it followes , Do to her what is good in thine eyes . Num. 21.2 . If thou wilt indeed deliver this people into my hand ; that is , into my power , as it followes , then I will utterly destroy their Cities . Now what is that which is given into the Priests hand ? what is that wherewith the Priests hand is filled ? in the place before named , we read , what .

1. The fat . That 's held either the best , as Genesis 4.4 . Abel brought of the fat : or the worst , as Psalm 119.70 . Their heart is fat as grease .

2. The rump or tail of the Ram , either the best , or the worst . The best , Cauda jubetur adoleri Deo , saith S. Gregory , ut omne bonum quod incipimus , etiam perseverantiae fine impleamus : that what ever good we begin , we may also fulfil with the end of perseverance . The rump or tail of the Ram hath a special name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to curse , which is due to the Prophet who perseveres in speaking lies , Esay 9.15 .

The inward part , that is the heart as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies , as also the minde : and so what Hebr. 8.10 . is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the minde , that Jer. 31.33 . is the inward part , which may be good or evil : for the good man out of the good treasure of his heart , bringeth forth that which is good , & the evil man out of the evil treasure of his heart , bringeth forth that which is evil , Luke 6.45 . And the like may be said of all the rest .

Who puts all these in the Priests hand ? who else but the great God , as was shewen before . He puts in the mans power to do good or to do evil .

Take notice from hence , what the Wiseman saith , Ecclus. 15.14 . God himself made man from the beginning , and left him in the hand of his counsel , ( the good and evil is put into thy power ) if thou wilt , to keep the Commandements of God , and to perform acceptable faithfulness : He hath set fire and water before thee ; Stretch forth thine hand to whether thou wilt . Before man , is life and death , and whether him liketh , shall be given him . This however Apocryphal , hath prime Canonical Scripture to confirm it with a witness . I call Heaven and Earth to record this day against you that I have set before you life and death , blessing and cursing ; therefore choose life , that thou and thy seed may live ; that thou mayest love the Lord thy God , and mayest obey his voice , &c. Deut. 30.15.19 , 20. And I beseech you take notice how the Angel in Esdras interprets that place , having spoken of this argument with the Angel , 2 Esdr. 7.1 . — 58. then ver. 59. the Angel saith , This is the life whereof Moses spake unto the people , while he lived , saying , choose thee life , that thou mayest live . God puts the good , in special , into our hand .

Thus to fill the hand is to give possession of the heavenly goods , whereof God hath made Christ the high Priest , Hebr. 9.11 . and put all things into his hand ; and he makes his believers such when he gives them an earnest of the holy Land . As when possession is given , a clod of the land is given into his hand who takes possession of it , Acts 20.32 . Ephes. 1.14 .

Note from hence , who is the great high Priest of our profession ; who else but the Son of God ? John 3.35 . The Father loved the Son , and hath given all things into his hand : his right hand is full of righteousness , Psal. 48.10 .

Here is the accomplishment of all the typical Priests , in Christ . For what was meant by the first-born Priests , but Christ the first-born of every creature ? What was Aarons Priesthood , or Melchisec's , and the execution of their respective offices , in expiation and intercession and manifold particulars , but representations of Christ and his Priesthood and the execution thereof ? he was the true Aaron the Mountain of knowledge , the Teaching Priest ; who teacheth like him ? The true Melchisedec , Heb. 7.1.2 , 3. The true Eleazar , Gods helper : the true Abiathar , that excellent Father , Esay 9.6 . Pater futuri seculi , the Father of the after-world , as Hierom turns it , the everlasting Father . Sadoc , the righteous one . Jehoshuah , the Lord the Saviour , the son of Jehosadac , the righteous Lord , Zach. 6.11 . Such an high Priest becomes us to have .

Observe , whence the true believers obtain their office of a royal Priesthood unto God , Revel. 1.6 .

Here is no man named , neither Moses nor Aaron who fils the hand of the Priests ; it is the Lord alone who makes Priests .

Hence also we learn , what manner of men the Evangelical Priests ought to be , Clean-handed men , Man us habere consummatns , as one of the Ancients speaks , to have perfect hands . Hear what Philo Judaeus speaks to this purpose ; God requires of a Priest , first of all , a good minde , holy and exercised in piety ; then a life adorned with good works , that when he layes his hands on any , he may say with a free conscience , Those hands are neither corrupted with bribes , nor polluted with innocent blood ; they have done hurt , injury , wounds , violence , to no man ; they have not been instruments unto any dishonest thing , but have been imployed in things honest and profitable , such as are approved by just , honest , and wise men . So he .

2. Axiom . Wherefore was the Priests hand filled ? To minister in the Priests office . That 's the end of his consecration . And it is in the Hebrew in one word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which our Translators express by so many ; the LXX render it by one , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Castellio succinctly turns all the words thus , Quorum manûs ipse Sacredotio sacravit , whose hands he hallowed for the Priesthood .

1. Hence we may learn who they are who truly judge themselvs to be of the royal Priesthood . Who but they who are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , made perfect or consecrated ? so the Apostle renders that phrase , whofe hand is filled , and so the LXX express it , who stand complete in all the will of God . And having done their own work , are ready to offer something up for others , as prayers , intercessions , giving of thanks , &c. Such were they who stood idle in the market - place . They had done their own work . For shall wee think , they were a company of Circumforanei , a sort of lazy fellons , such as are often in our markets ? Our Lard entertaines no such into his service .

2. Hence it appears , that no man taketh this honour to himself , Hebr. 5. That is , that no man ought to take in hand the Priests office unless it be first put into his hand by the Lord .

This justly reproves those who do involare violently take unto themselves the Priesthood , who assume and arrogate that office to themselves by their own private , that is , no ●●●●ority , under pretence of gifted men who boast of a false gift ; whereas indeed God hath not filled their hand with any such gift ; but they have gotten it by a kinde of Legier de main , they have taken it to themselves by Brachygraphy or Short-hand ; and so by a competent measure of boldness , intrude into the Priests office , and into the things which they have not seen , vainly , puft up by their fleshly minde , Col. 2.

Nor yet do I here confine the gifts of God , unto mans approbation or ordination . Surely the Lord may fill whose hand he will , speak by whom he will ; as he is said to speak , not only by the mouth , as Acts 1.16 . & 3.18 . but also by the hand of his Prophets ; as by the hand of Moses , Numb. 4.37 . by the hand of Abijah , 2 Chron. 10.15 . and many the like , which our Translators render only [ by , ] as Haggai 1.1 . and often elsewhere .

Thus he hath in all ages raised up his Priests and Prophets , without the authority , yea , against the authority of men , Amos 3.8 . Acts 4.20 . 2 Pet. 1.21 .

For certainly it is unreasonable , and most presumptuous to confine the Spirit of God unto certain Theses , Articles , confessions , and opinions of mens making , which yet seems so much the more daring , and indeed provoking of the only wise God , in that they cannot say , that their dictates proceed from an infallible spirit ; yet would they limit and bound the infallible Spirit of the God of truth , by their presumptuous humane spirit , which , as they themselves confess , is fallible and subject unto errour . This , where-ever it appears , it s the spirit of Antichrist , according to which , the Scribes and Pharisees boldly examined our Lord himself , By what authority doest thou these things , and who gave thee this authority ? And as they dealt with our Lord himself , so likewise with his Apostles , as it is evident in their Acts often . And after the same manner the wisdom of the flesh hath alwayes advanced it self over the wisdom of God . So true is that which our Lord tells us , If they have persecuted me , they will also persecute you ; if they have kept any saying , they will keep yours also .

Which yet seems the more strange , that the same men who have heretofore judged it most unjust so to have their hands bound , & their mouthes stopt , that they might not exercise their gifts ( their own complaint , and phrase ) the same men or of the same spirit are the most zealous persecutors of others , and that upon the very same grounds : whereby they justifie the least warrantable proceedings of those heretofore in authority , which formerly they most condemned .

pudet haec ( pudeatve ) opprobria vobis , Et dici potuisse , & non potuisse refelli .

Be we exhorted , who ever are made Priests unto God , that we become like unto the great high Priest , who fills our hand and makes us Priests unto his Father . He is styled by the Apostle a merciful and faithful high Priest , Hebr. 2.17 .

As for Mercy , it is 1. The common Character of all who feat God , Psal. 112.4 . 2. It is his command whose Priests we are , Zach. 7.9 . 3. He gives example in himself , Luke 6.36 . and 15.20 . Exod. 20.6 . 4. As this mercy is not without example , so not without reward , Prov. 14.21 . He who hath mercy on the poor , Prov. 14. Ver. 21. happy is he . Or rather , O the blessedness of him , who hath mercy on the poor ! Blessed are the merciful for they shall obtain mercy . 5. It is more acceptable unto the Lord then Sacrifie , Matth. 9.12 . and 12.27 . It s the primary will of God , whereas the other is the secondary , less principal , and good only in order to the first .

2. As the great high Priest is merciful unto men , so is he faithful unto God in things belonging unto God . The Father hath given all things into his hand , John 3.35 . And he was faithful unto him who appointed him , Hebr. 3.2 . which was necessary in regard of the covenant between the Father and the Son , Psalm 40.6 , 7 , 8. which the Apostle applies , Hebr. 10.5 . — 9.

And as the great high Priest was faithful , so ought we to be in things belonging to God , in our Priests office .

We have many kindes of Oblations to offer unto our God , which the great high Priest hath put into our hand . Every Priest must have somewhat to offer . And I fear , we have many of us too much to offer . Have we offered up our free-will offering ? Rom. 12.1 . Our trespass-offering , Psal . 51. Our daily whole burnt offering ? Psal. 44.22 . The Wiseman tels us of many Oblations , Ecclus. 35.1 . &c. These are the most acceptable Sacrifices when the Priest offers , not alienam carnem , at suam mactat voluntatem , not the flesh of beasts , but his own will . For the inward offerings are most pleasing unto our God , who is a spirit ; when we mortifie , kill , and crucifie our corrupt affections and lusts , which are contrary to the law and will of God . So that he who keeps the Law , offers Sacrifices enough , saith the Wise man , Ecclus. 35.

Such are all acts conformable to the will of God , all acts of obedience to the law of God , which the high Priest hath put into our hand and power , and enabled us to do , Rom. 8.3 . Phil. 4.13 . It is the saying of an holy Father , Verum sacrificium est omne bonum opus quod agitur , ut sanctâ societate Deo inhaereamus , &c. A true Sacrifice is every good work which is performed , that with holy fellowship , we may cleave unto God .

And doubtless it is the will of God , and which was at first intended by him , that such a Priesthood should be the common office of all his faithful and obedient people . And therefore , upon condition of obedience , the Lord makes promise to all Israel , that they shall be unto him a kingdom of Priests , Exod. 19.6 . And this promise no doubt had been fulfilled , had they continued in their obedience : But when they fell by idolatry , Exod. 32. upon occasion hereof , God made choise of the Tribe of Levi , who according to their name , clave intirely to the Lord , when all the other Tribes revolted .

Yea , and upon the disobedience of Levi , the Lord saith , he will have no pleasure in them , nor will receive an offering at their hand , Mal. 1.10 . but that his Name shall be great among the Gentiles , ver. 11. And Chap. 2. Because the Priests corrupted the covenant of Levi , and they made the people stumble at the law , ( which hath been and is the great sin of the present Priesthood ) therefore hath the Lord rendred them contemptible and base before all the people ; where their crime is again repeated , ver. 8 , 9.

Hence also it is , that the Lord threatneth , that he will cut off the name of the Chemarim with the Priests , Zeph. 1.4 . Therefore the promise of the Priesthood is enlarged , even to all the penitent believers and obedient ones ; and is said to be fulfilled , 1 Pet. 2.9 . Revel. 1.6 .

O that the same Priests office were fulfilled by us ! into whose hand and power the Lord puts such spiritual sacrifices , as shall be accepted of God , through Jesus Christ the great high Priest . By him therefore let us offer up the sacrifice of praise to God continually , that is , Hebr. 13. Ver. 15 , 16 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the fruit of lips confessing to his name . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But forget not doing good and communicating ; for with such sacrifices God is well pleased .

SERMON IX . MYSTAGOGUS . The Dispenser of Divine Mysteries . Numbers 4. ver. 19 , 20.

When they approach unto the most holy things , Aaron and his sons shall go in , and appoint them every one to his service , and to his burden .

But they shall not go in to see , when the holy things are covered , lest they dye .

THese words contain part of the Cohathites service ; which is positively and negatively set down .

1. Positively ; They may approach unto the most holy things every one to receive and bear his burden .

2. Negatively ; They shall not go in to see when the holy things are covered , lest they dye .

In the words are contained these divine sentences .

1. The Cohathites may approach to the most holy things . 2. Aaron and his sons shall appoint every one to his service and to his burden . 3. The Cohathites shall not go in to see when the holy things are covered , lest they dye .

1. The Cohathites may approach unto the most holy things .

What is here rendred , the most holy things , is in the Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sanctitas Sanctitatum , the Holiness of Holinesses ; which although it be an expression proper to the Hebrew tongue , whereby the Superlative degree is to be understood , yet is there more then a Grammatical consideration meant in these words , as I shall shew , when we have enquired and found what these most holy things are .

By the most holy things , its plain , from the former part of the Chapter , we are to understand the Ark , the Shew-bread , the Candlestick , the golden Altar , and brazen Altar , with the instruments and utensels belonging unto all these .

Which are not to be considered only in themselves , but as they refer us to things far better then themselves ; whereof they were only types and examples : and therefore Moses had a charge to make all things according to the patern shewed him in the Mount , Exod. 25.40 . which he exactly performed , Chap. 39.42 , 43. The Apostle took notice of this , Hebr. 8.5 . and 9.23 . He cals them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , paterns of things in the heavens . And those things are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , heavenly things .

These heavenly things signified by these paterns , particularly to relate and explain , would spend too much time , and the Spirit of God contents it self with the general name of beavenly things .

The Ark by the Philistines is called , 1. God himself , 1 Sam. 4.6 , 7. 2. By the Wife of Phinees its called Glory , that is , the Son of God , the brightness of Gods glory , Hebr. 1.3 . The glory of his people Israel , Luke 2.32 . By the Psalmist it s called the strength of God , Psal. 78.61 . In the Preface of that Psalm , he saith he will open his mouth in a Parable , and utter dark sayings . So that what he delivers in that Psalm , are not only Stories , but Mysteries . The golden Altar signifies the Spirit of grace and supplications , Zach. 12.10 . teaching us , and helping us to offer incense , that is , to pray unto the Father , Psal. 141.2 . Rom. 8.26 .

The Shew-bread , or the bread of faces , so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies , which the LXX call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , imports unto us the presence of God with his people , and his people with him .

The Candlestick holding forth the Word and light of life , which is performed by the Church , Phil. 2.16 . which is therefore called a Candlestick , as particular Churches are called , Revel. 1.20 .

The brazen Altar signified the spirit of patience , whereby we mortifie the deeds of the body , Rom. 8.13 . Christ himself is expresly called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The holiness of holinesses , Dan. 9.24 . Both because he is most holy in himself , formaliter , and because effectivè he makes others holy . 1. In himself , the Demoniac spake truly of him when he called him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that holy One of God . For so Luke 1.35 . the Angel had said unto the blessed Virgin , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That holy thing which shall be born of thee , shall be called the Son of God . For the Lord Christ was known by this Title of honour , Gods holy One , Psal. 16.10 . Acts 2.27 . Thou wilt not suffer thine holy One , or merciful One to see corruption . Thus Deut. 33.8 . Esay 49.7 . Hos. 11.9 . Acts 3.14 . 1 John 2.20 . beside many other places .

2. Effectivè , effectively also he is The holy One , as he who sanctifies and justifies the people of God , so Hebr. 2.11 . He is called Gods holy one , Psal. 16.10 . And accordingly the word is rendred by S. Peter , Acts 2.27 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Sanctum tuum , Psal. 16. Ver. 10. Acts 2. Ver. 27. thine holy or merciful one , in the singular number ; yet is the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 plural , thine holy or merciful ones ; which secretly intimateth unto us what S. Paul saith to the believing and obedient souls , Rom. 8.11 . that if the spirit of him who raised up Jesus from the dead , dwell in you , he who raised up Christ from the dead , shall also quicken your mortal bodies , by his spirit that dwelleth in you : and many other places import the same conformity unto our Lords death and resurrection , as 1 Cor. 6.14 . 2 Cor. 4.14 . Ephes. 2.6 . Col. 2.12 .

We have heard what these holy things are . Come we now to inquire who are they who may approach unto the most holy things ? Who but the Kohathites the sons of Kohath ?

Kohath or Kehath hath his name from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and signifies Obtusio , obstupefactio , stupidity and dulness , according to Eccles. 10.10 . If the Iron be blunt , and he do not whet the edge , then must he put to more strength . Metaphorically it imports that stupidity and d●lness that 's opposite unto acuteness and sharpness of wit . Such dulness was supposed in the Kohathites , because , though they might approach unto the holiness of holinesses , yet they might not touch them nakedly and without interposition of divers coverings , Ver. 15. as I shall shew anon . Whence note that ,

1. The God of glory , his strength , and power , his Christ , his Spirit , his divine presence , his light of life , his spirit of patience ; these , all these , and infinitely more , are here called the holiness of holinesses , as being the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as I may so speak , the essential holiness , the Primum exemplare , the subsistence , the Idea of all what ever can be called holy .

2. These holy things make all other things holy which they touch . Thus the Altar sanctifieth the gift , Matth. 23.19 . The flesh of the sin-offering sanctisi●th him who toucheth it , Levit. 6.27 . And the true holiness imparts the likeness of it self unto whosoever worthily receives it . He who receives the chastening of the Father , receives also the holiness of the Father , Hebr. 12.10 . And so many as receive the Son the holy one of God , receive also power to be sons of God , John 1.12 . And he who receives the spirit of holiness , receives holiness also .

3. That which is made holy , is not such by imagination , estimation , imputation , account , or opinion only , but by real and true participation of holiness : The essential holiness imparts and communicates of its holiness unto it , and makes it holy . According to which , he who is wise , is so , by wisdom imparted to him , which is really and truly in him ; he who is righteous , is such by righteousness which is truly and really communicated unto him and indeed in him . And the like reason there is of all and every grace communicated unto us by the God of all grace . Accordingly the Apostle faith , that God the Father makes his children partakers of his holiness , Hebr. 12.10 . and renders them holy as he is holy . All this is necessarily to be understood , when we render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , holiness of holinesses ; that essential holinesse is it which makes all these persons and things holy , which are truly such . Which understanding of this phrase is quite lost , if it be rendred only most holy . And therefore Pagnin renders the words , Sanctitas sanctitatum , Holiness of holinesses . The Tigurin Bible , Sanctum Sanctorum , holy of holies . To the same purpose Tremellius , Munster and Vatablus .

2. Aaron and his sons must appoint every one to his service and to his burden . The whole burden of the Tabernacle , when the Camp removed , lay upon the Kohathites , the Gersonites , and the Merarites , as appears at large in this fourth Chapter of Numbers . The service and burden mentioned in these words before us , concerned the Kohathites .

And this is reasonable according to the prudence and equity of the high Priest who apportions unto every one his burden , according to his strength to bear it : That one be not eased , and another burdened , but that there be an equality . That there be no confusion , but that every one may know his own business . That there be no intrusion of one upon anothers work . Whence it appears ;

1. The Levitical office is a laborious office ; a service , a burden . He who desires the office of a Bishop , desires a good work , 1 Tim. 3.1 . Docet Apostolus , quid sit Episcopatus , nomen scilicet esse operis non bonoris . The Apostle , saith S. Augustine , teacheth what Episcopacy is , viz. the name of a work , not of an honour .

2. One man must not bear two mens burdens ; there is no equality , no equity in that .

3. Hence it appears , that there were orders and degrees of Ministers in the Old Testament , some imposing , others bearing burdens imposed on them . And because the Law was Gravida Evangelio , big with the Gospel , there must be degrees and orders also of Ministers under the Gospel , and these not inferiour unto those under the Law ; both of them representing the degrees and orders among the Angels .

We read of three sorts of Ministers distinct in degree from one another . 1. There were inferiour Elders or Ministers , to whom Timothy and Titus gave power to ordain , set up , reprove , restrain , &c. These were as ministeriall Levites of the lowest order . 2. There were superintendents or Bishops , such as Timothy himself was at Ephesus , and Titus in Crete . These answer to the Priests in the Old Testament , and to the Angels called principalities and powers . 3. There were higher then these superintendent Bishops , who had power to ordain , and setup the Bishops of the second order . And such were the Apostles themselves . For an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is expresly attributed to the Apostles , 1 Ton. 3.1 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , if any man desire a Bishoprick : and Acts 1.20 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Acts 1.20 . his Bishoprick , was spoken of Judas fallen from his Apostleship , let another take his Bishoprick . In this sense , S. Paul called Peter , James , and John , who were of highest reputation , Pillars , Gal. 1.9 . So that the name of Ecclesiastical Hie●archy is both venerable for antiquity , and wants not its basis and foundation in the heavenly Hierarchy .

I speak not of persons who may , nay , who have sometimes unworthily intruded themselves , and have been by men , by undue meant , advanced thereunto , and have arrogated honours to themselves ; I speak of the degrees and orders themselves found both in the Old and New Testament . Those orders themselves may be piously retained and maintained , if the persons admitted thereunto be called of God , and worthy of such honour , 1 Cor. 12.28 . ●phos . 4.11 , 12. we read of divers orders . Whereof the first three Apostles , Prophets , and Evangelists are by some godly and judicious Divines made all one , or such as may be found in one and the same person : For whosoever is an Apostle , or hath seen Jesus Christ in the spirit , by which token S. Paul asserts and proves his Apostleship , 1 Cor. 9.1 . he must needs be a right Propher , and a true D●●agelist . The other two may be reduced to the other two subordinate sorts of Ministers . Now where out Lord saith , he that is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , great , ( or greater V.L. ) among you , let him be your Minister , Matth. 20.26 . And he that will be greater or greatest , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , among you , Matth. 23.11 . shall be your servant ; great , greater , and greatest therefore there are among Christian Ministers . But he that is greater or greatest , hath the greatest burden . What a speech was that of S. Paul ? 2 Cor. 12.15 . 2 Cor. 12. Ver. 15. I teek not yours but you : and I will gladly spend and be spent for your souls . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

3. They shall not go in to see when the holy things are covered , lest they die .

The Kohathites might approach to the most holy things , to receive every one their service and their burden , as appears by the former words . These words discover how far the Kohathites might go . Not so far as to see when the holy things are covered , ( no , not upon pain of death , ) lest they die . But these things will better appear in the particular handling of the severals contained in gross in these words . The Kohathites must not go in to see when the holy things are covered , lest they die . Wherein , these divine truths are contained .

1. The holy things are covered . 2. The Kohathites must not go in to see the holy things when they are covered . 3. They must not go in to see when the holy things are covered , lest they die .

1. The holy things are covered .

What are here called holy things , are in the abstract with an emphasis , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the holiness ; and it is no other then what was called before holiness of holinesses . This holiness is said to be covered . The word here turn'd covered , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which properly signifies to be swallowed up , devoured , destroyed . So Arias Montanus turns it here , juxta obsorbere , at the swallowing up . And though it be often used in Scripture , it s no where used to signifie covered , except only in this place . Howbeit I shall speak somewhat unto both senses .

1. The holiness is swallowed . 2. The holiness is covered .

1. The holiness . Some would understand hereby Rem sanctam , some holy thing . Others , Res sanctas , the holy things . But why should not the Spirit of God express it self in its own sense ? The word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the holiness .

But can holiness be devoured , swallowed up or destroyed ? Can it not ? if it cannot , what 's become of it ? There is a great deal of inquiry made , what 's become of the Ark , the golden Altar , and the other paterns of the holy things , whether the Romans carried them away among their other spoyls , when they took Jerusalem .

But who inquires after the holy things themselves ? who inquires after God ? God himself was signified by the Ark , as I shewed before . The Ark signifies the glory of God , the beauty of holiness . Where , O where is that glory to be found ? Ichabod ? where is the glory ? faith the wife of Phinees ; she understood the Ark of God . And may not we make the like inquisition and complaint ? Ichabod ? where , O where is that glory , that beauty of holiness ? It s taken captive by the Philistines ; who are they but Potu-cadentes , as Hierom interprets them , fallen with drink ; or earthly spirits . The Drunkards , the Wine-bibbers have swallowed up the beauty of holiness . The Gamesters have lost it . The earthly spirits have buried it . It s certainly swallowed up .

The Son of God that holy One , and the Just , was understood by the Ark ; it is the signe he gives of the Son of man , that as Janah was three dayes and three nights in the belly of the Whale ; so should the Son of man be in the heart of the earth . Matth. 12.40 . And is he not yet swallowed up in the heart of the earthly man ? He so complains , I am become as a dead man out of minde , Psal. 31.12 .

The perfection of life figured by Joseph , that 's swallowed up . Jacob saith , Gen. 37.33 . an evil beast hath devoured Joseph : Joseph without doubt is rent in pieces . And it is a dangerous thing at this day to say , Joseph is yet alive , Gen. 45.26 . His father would hardly believe it when his sons told him so , Gen. 45.26 . Veritas in puteo ; truth was in the pit ; and when Democritus went about to draw it out , his countreymen the Abderitae said , he was a mad man , and sent to Hippocrates to bring him to his wits : as our Lords kinsmen said of him for the like reason , that he was beside himself , Mark 3.21 . Yea , others said he had a Devil and was mad , John 10.20 . So Festus said to Paul , Acts 26.24 . And the Philosophers called him a babler , because he preached concerning Jesus and the resurrection , and life to be by him , which they and many at this day think to be utterly swallowed up and lost , and will never appear .

The reason why the holiness and holy things are swallowed up and devoured , may be understood from the consideration of Satan and his ministers their envie against the holiness of God and his holy ones , 2 Cor. 11. For Satan hath had in all ages his ministers who have devoured the holy things and Gods holy people : Such an one was Balaam , whose name sounds a devourer of the people . And these devour the narrow way ; the patience of Jesus Christ figured by the Altar , Esay 3.12 . These devour the oyl of the Lamp in holy , even mercy , Proverbs 21.20 . And what they destroy not they decry , as errour , heresie , false doctrine , and what not ? So that the holiness and holy things themselves , and they who bear them , which should shine gloriously , are under a clowd of aspersions , reproaches , slanders , as David speaks , Psalm 57.3 . The reproach of him that would swallow me up . 1 Pet. 5. ver. 8. Thus we read of the Devil who goes about seeking whom we may drink up , or swallow up and devour , 1 Pet. 5.8 . the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to drink up . And he stands before the woman to devour her childe , Revel. 12.4 . and he casts a floud of water , even persecution , obloquies , and reproaches after the woman to overwhelm her , ver. 15. it is in the old Epigram when one sober man was among a company of drunkards , he alone was by all the rest reputed as mad and drunk ; as they are thought at this day , who affirm , Joseph the perfection is alive ; that the life of God , whence we have been estranged , Ephes. 4. is to be restored ; that transgresson shall be finished , and that here shall be an end of sin ; and that the everlasting righteousness shall be brought in ; and that the holiness of holinesses , even Jesus Christ himself the anointed one shall appear in our mortal flesh , Dan. 9.24 . 2 Cor. 10.11 . That evil shall be put out , and deceit shall be quenched ; that faith shall flourish , and corruption shall be overcome , and the truth which hath been long without fruit , shall be declared , 2 Esdras 6.27 , 28. Who ever dares aver these things for truth , shall be decryed as a mad man ; and it is the great mercy of God if he be not swallowed up and devoured by lyars , evil beasts , and slow bellies , Titus 1. I have spoken hitherto of the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the proper sense of it , as it signifies to be swallowed up , devoured , and destroyed . And so the holiness or holy thing or things are swallowed up . Now because what is so devoured , is hidden from our sight , hence the word hath the signification of hyding or covering . And so the words will afford us this sentence also ; the holiness or holy thing or things are covered .

This sense is warranted by the fifteenth verse of this fourth Chapter , where Moses useth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to cover , instead of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in this text , And the Chald. Paraphrast so renders the words ; which covering , because it was speedily done , the LXX render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 confestim , quickly . So the Tigurin Bible , cum involvantur sancta , when the holy things are wrapt up . So Munster , Vatablus , and others .

The holiness or holy things are covered and hid from us by two kindes of vailes ; whereof one upon the object or holy things themselves ; the other upon us .

1. The vailes upon the objects holiness or holy things themselves , are the ceremonial services in types and figures . Thus we read of the manfold coverings of the Ark , the Mercy seat , the table of shew-bread , the Altar , &c. All which are paterns of heavenly things , as hath been shewen . For as in the body of man , the most tender & pretious part is covered by a soft one , as a silm , and that by some harder and stronger part ; as the sight of the eye , by the tunicles ; the brain by the pia mater , that by the meninx and dur a mater : So have the holy things of God their next , inward , and subtil coverings , as ridles , parables , and numbers ; and these more sensible and outward , as the outward coverings of the worldy Sanctuary , Hebr. 9.1 .

2. Other vailes there are upon us , whereby the holy things are hidden from us . And these are either 1. As it were innate and inbred , according to which the Apostle saith , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the natural or souly man perceiveth not the things of the Spirit of God ; for they are foolishness unto him , neither can he know them , because they are spiritually discerned , 1 Cor. 2.14 . Or 2. there are vailes acquisite and of our own making ; and these are of two sorts , whereof the one , we draw or suffer to be imposed and drawn upon our mindes ; the other upon our hearts .

1. That which is drawn upon our mindes is the vail of knowledge falsly so called ; a vail of false notions and misunderstandings of spiritual things , saith S. Hierom , which hath covered all the world : and , since there are many Antichrists , 1 John 2.18 . this is one , and a great one , a vail upon the minde , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the ruling part of the soul .

2. The other vail is that of obstinacy and unbelief cast upon the heart ; of which the Apostle speaks , 2 Cor. 3.15 . the vail is upon their heart . Of these two is twisted and woven that large black thick vail that covers all nations , Esay 25.7 . The words are remarkable , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the face of the covering covered , Esay 25. v. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the vail vailed . The covering is covered and the vail vailed , that the covering and vail might not be discerned , but the false light taken for the true light , knowledge falsly so called mistaken for the true knowledge ; wisdom from beneath , for the wisdom from above , the strong imagination which is unbelief and disobedience mistaken for the operative , powerful , and living faith ; the blackness of darkness for the brightness of Gods glory . This is meant by Gog and Magog , the great and last enemies we read of , Ezech. 38.9 . which compass the Camp of the Saints , Revel. 20.9 . Their names signifie covering ; and accordingly the Spirit of God makes use of them . Thou shalt be like a cloud to cover the land . And therefore the Apostle tels us , that the man of sin must be revealed and uncased , who opposeth and exalteth himself above all that is called God and is worshipped , 2 Thess. 2. He would be taken for the true light , for God himself ; and takes up his place in the Temple of God , the mindes and hearts of men . This the Apostle cals the mysterie of iniquity , and the deceiveableness of unrighteousness . And so it is indeed , when iniquity it self is taken for righteousness it self ; when erroneous opinions are taken for the truth it self ; when gross ignorance is taken for true knowledge ; when palpable darkness is taken for the light it self . A mystery of iniquity , a strong delusion , when men are brought to believe a lie instead of the truth .

2. These coverings are patcht together with great artifice by the subtilty of the old Serpent , which , to hide and defend himself , hath found out a world of distinctions , without any ground of them in the Word of God ; as the Sepia , to escape the Fisherman , and preserve her self , casts forth a filthy black liquor , saith Aelian .

The Reason why the holiness and holy things are covered , may be considered either in regard of the things themselves , which are covered , or in respect of the persons whether he be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 discovering the holy things , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 those from whom they are covered , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , those to whom the holy things are discovered and revealed . 1. As for the holy things themselves , there is a kinde of necessity , that they should be concealed ; because they have no name of their own , nor sensible figure , nor any outward semblance proper to themselves , saith Dionysius Areop . all which they must borrow from things known to us if we must know them . So that the reason why the holy things are inveloped and hidden , is è necessitate materiae , as the Philospher speaks of the hair , though in somewhat a different sense , it proceeds from the necessity of the matter it self . But further , as the hair is also a glory to the woman , 1 Cor. 11.15 . ( though effeminate & womanish men have robd them of that ornament ) so it is for the excellency & glory of divine truths , that they be so hidden in mysteries . Nature hath concealed her treasures from open view : for t is from the worth of gold and silver , that they are hidden under the barren earth ; and from the worth of the kingdom of heaven , that is , a treasure hidden in the field , Matth. 13. Thus Pearls are hidden in shells and under water . And the kingdom of heaven is a goodly Pearl , a treasure , 2 Cor. 4. ver. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in earthen vessels , or rather vessels of shells , as the word properly signifies ; and the Apostle may be conceived to allude unto the Pearl in the shell , 2 Cor. 4.7 . unless we may think , that he had reference unto Gideons light in earthen pitchers : for so the kingdom of God is the kingdom of light , as the Devils kingdom is the kingdom of darkness , Col. 1.

But that is a needless and superfluous ornament , that beside adorning is for no other use . And therefore as the hair is a glory to the woman , so it is given unto her as a necessary covering . Ye know , pretious Stones and Jewels are wont to be kept and conveyed from hand to hand , not nakedly and openly , but in Cabinets and Caskets , or other coverings . And this is the most profitable and pleasing way of conveying these pretious Jewels , these heavenly treasures of divine truth unto men , saith Aquinas .

The other reasons considerable in the persons both revealing mysteries , and thse to whom they are revealed , and from whom they are hidden , will be more properly and seasonably alleaged for the proof of the following points .

1. Hence we learn the object , ground , and matter of all or most controversies in the Church of God . The holy things of God are covered . For men differ not in opinion touching things openly known : For who but a mad man or stark blinde would dispute , whether it were day or not , when the Sun shines forth bright and clear at high noon ? Some divine truths there are as clear and evident as the Sun shines , so that no question can be made of them : they give testimony of themselves , and need no other argument to prove then to be . These prevent all controversies and strivings of men about them .

But other divine truths there are mystical and hidden ; and about these and these only , men differ ; and hence proceed most controversies , which distract and divide the Church of Christ at this day , Which when we hear , we may well conclude , that the truths whereabout they differ , are not known : For were they known , there would be then no further difference about them ; we will not quarel a blinde man , but pity him rather , if he say , t is dark , when the Sun shines . Of such as these , S. Paul speaks , they are turnd aside , saith he , unto vain jangling , desiring to be teachers of the Law , ( yea , and the Gospel too ) understanding neither what they say , nor whereof they affirm , 1 Tim. 1.7 . and 6.20 . he rightly calls controversies 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the oppositions of science or knowledge falsly so called : For did they truly know the truths whereabout they contend , they would not contend about them as they do .

And therefore when controversies are started and hotly pursued in the Church , it s a good rule not to be over-hasty in siding and adhering to spirits of contradiction ; but rather to do , as they say , t is the safest course for a traveller in a dark night , and in danger to be mislead by the Ignis fatuus or fools fire , to sit down , and wait upon the heavens for light . The Prophet Esay prescribes the same course for avoyding the like fools fire of contention kindled by ignorant and undiscreet zelots , Chap. 50.10 , 11. Who is among you that feareth the Lord , that obeyeth the voice of his servant , that walketh in darkness and hath no light ? Let him trust in the Name of the Lord , and stay upon his God . Behold all ye who kindle a fire , who compass your selves about with sparks , walk in the light of your fire , and in the sparks that ye have kindled : This shall ye have of my hand ; ye shall lie down in sorrow .

2. The Scripture is not so plain , perspicuous , and easie , as some conceive it to be . No , no ; For though I dare not say with S. Hierom , that Nullus apex vatat mysterio , thre is not a tittle without a mystery , yet well may I complain with that Father , That , though the meanest and easiest Trade requires long time , perhaps seven years , to learn the mysteries contained in it , ( and when they are known , perhaps some of them are little better then mysteries of iniquity ) yet some notwithstanding entertain so poor a conceit of the most mystical art of life , that it may be gain'd extempore . The daily experience of this makes me often renew this complaint , That men who can thrive at no Trade , Repentè sic Theologi prodire , suddenly turn absolute Divines , Postquam omnis res — Janum Ad medium fracta est , aliena negotia curant , Excussi propriis — Broken men make themselves whole again by the cure of other mens souls , who have had but little care of their own souls , or bodies , or estates .

3. Yea , hence it followes , that it is no dishonour , as some think it to be , to discover a mystical , spiritual , and all egorical sense of the holy Scriptures , both of the Law and of the Gospel . Nay rather , Magna gloria est sequi Dominum , It s a great glory to follow the Lord , who , by Moses and the Prophets , in this Scheme , speaks unto us . And our Lord Jesus , Mark 4.34 . spake not without a parable unto the multitude . And his Apostles writings are full of them , and discoveries of them . And who is there of all the Fathers , who hath not used them ? And shall it be a discredit unto the children to imitate their fathers ? Will not the dishonour rather fall on them , who adhere only to the Letter , yet hold themselves to be stewards of the mysteries of God , 1 Cor. 4.1 ? when yet they declare only the letter and history of the Scripture , which every one already knowes to whom they speak . To such as these , our Lord spake , Luke 24. v. 26 , 27. when he said , O fools , and slow of heart to believe all that the Prophets have spoken . Ought not Christ to have suffered these things and ( so , Vulg. Latin , Munster , and Castellio ) to enter into his glory ? And beginning at Moses and all the Prophets , he expounded unto them in all the Scriptures , the things concerning himself . Had these things been meerly literal and historical , what need had there been of exposition ? But because they were mystical , and they understood them not , therefore he cals them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 such as understood not spiritual things , as the Apostle useth that word in that sense , Gal. 3.1 . As I may hereafter shew , if the Lord will .

2. The Kohathites must not go in to see when the holiness or holy things are covered .

There is reason enough for this , if we alleage the Lords prohibition ; he hath for bidden them to go in to see . But there is reason also for the Lords prohibition , in regard 1. of the secrets covered , as hath been shewen : and 2. in regard of the persons ; 1. The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God himself who reveals and conceals his secrets , and 2. in regard of the Kohathites themselves who were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , unqualified for the sight of divine mysteries ; and 3. in regard of those who are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 persons initiated and fit to see and know them .

The great 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Dispenser of secrets , he hides them from the wise and prudent , and reveals them unto babes : and the reason follows ; even so Father , for so it seemed good unto thee ; Hoc videlicet ostendens quod injustum esse non potest quod Justo placet , shewing thus much , that it cannot be unjust that pleaseth the just God , saith S. Gregory . And his justice will appear from the consideration of the unqualified and qualified persons .

1. The Kohathites prefigured men in their natural or animalish condition ; also such as are under the Law : In both which regards , they were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not fit to see the holy things covered .

1. The Kohathites prefigured men in their natural condition , who are not capable of the things of Gods Spirit , 1 Cor. 2.14 . And therefore the Kohathites have their name from stupidity and dulness . 2. These Levites represented such as are under the Law ; and the holy truths of the Gospel were not made known to such , but were hid from ages and generations , Col. 1.26 . These were commanded to keep out and not come in to see . To them who are without , all things are in parables , and not plainly revealed , Mat. 4.11 .

And as it is just with God to exclude those who are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and unqualified persons , so just it is also with him , yea , and his gracious act to reveal his secrets 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to qualified persons initiated and sitted to receive them . For so God gives to the man that is good in his sight wisdom and knowledge , Eccles. 2.26 .

But this , will some say , proves a fatal decree of biding the holy truths of God from some , and revealing them to others . As our Lord seems to say expresly , Matth. 13.11 . To you it is given to know the mystery of the kingdom of God , but to them it is not given . Holy Chrysost●me will not admit of any such collection . His words are these on Matth. 13.11 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Christ speaks thus , saith that holy Father , not as if he meant to bring in any necessity or fatality into the world , no , nor chance and casualty , but that he might shew , that evil men are the cause of their own evils , and that the knowledge of divine mysteries is the gift of God .

But this seems hard measure , and at least an unkinde exclusion of the Kohathites , men in their natural estate , and such as are under the Law , that they should not be admitted to see the boly things . Not so ; for God is the God of order ; and in all ages the Law , and the legal services , and the Ministers of the Law are in order to the Gospel , according to the Apostle , 1 Pet. 1.12 . unto whom it was revealed that not unto themselves , but unto us , they did minister the things which are now reported unto you , &c.

Besides , although they know not the secrets and holy things of God , yet some things are so plain that they cannot but know them , which God hath imparted indifferently to all . Thus when the Scribes of Esdras had written 204 books , the Highest spake thus unto him ; The first that thou hast written , publish openly , that the worthy and unworthy may read ; but keep the Seventy last , that thou mayest deliver them only to such as be wise among the people : For in them is the Spring of understanding , the Fountain of wisdom , and the Light or stream of knowledge , 2 Esdras 14.45 , 46 , 47.

If the Kohathites , men in their natural condition , stupidity , and dulness , yea , men under the Law , must not go in to see the holiness or holy things , then surely men under sin & dominion of fin , ought not to go in to see them . These are exclusissimi of all other most excluded . They are without the fold of Christ , and therefore not of his sheep ; nor do they hear his voice , nor know him , John 10. who is the wisdom and holiness of holinesses , Dan. 9.24 . They are not of the houshold of God , Ephes. 2. but without the house , where Christ expounds mysteries to his Disciples , Mark 4.34 . and 9.28 . and 10.10 . There is a wall round about Gods house to make a separation between the Sanctuary and the prophane place , wherein they are who are without , Ezech. 42.20 . They are without the City of God , aliens from the Common-wealth of Israel , strangers and foreiners , not fellow Citizens with the Saints , among whom God reveals his mysteries , Col. 1.26 . They are without the kingdom of God , rebels unto Christ , such as will not that he should reign over them , or should be other then a Priest , and he such an one as they feign him to be , by whom they may imagine-away their sins ; they will by no means admit him as a King who may bear rule , and reign over them . Now mysteries of State mysteries of a Kingdom are not revealed to Strangers , much less to Enemies and Rebels .

Hence it appears , that there are degrees of holy things , as also of holy persons who may approach unto them , as also of the spiritual sight and knowledge of them .

As for the holy things some were within the vail , and in the most holy , others were without the vail . Accordingly there are some great mysteries , as that of union with God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a great mystery , Ephes. 5.32 . These are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Wisdom , 1 Cor. 2.8 . we speak wisdom amongst them that are perfect ; and Rev. 13.18 . here is wisdom .

Proportionably to these two kindes of holy things there were two degrees of holy persons . 1. The high Priest who alone might enter into the most holy only once a year , Levit. 16.2 . Hebrews 9.7 . 2. The Priests of the second order might enter and approach and see the holy things without the vail .

Accordingly there are degrees of holy persons : whereof some are yong and weak , Hebr. 5. ver. 13. and of little understanding 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , unskilful , or rather , according to the margent , having no experience in the word of righteousness , for they are babes . Unto which are opposed perfect men , in the next words , Hebr. 5.13 , 14. the perfect men , 1 Cor. 2. ver. 6. among whom the Apostle spake wisdom ; or rather , he spake the wisdom , that is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in perfect men , 1 Cor. 2.6 .

Yet there rests one main doubt . For whereas the holy things are here said to be covered and hid from men in their animalish condition , and from those under the law , and yet much more from wicked men , who , of all other , are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and exclusissimi most of all excluded from the sight of the holy things ; yet we read of many wicked men , false Prophets , false Apostles and others , who have seen far into the secret things of God , to whom many Mysteries have been revealed : And many such Seers and pretending Saints there are at this day , Qui curios simulant & Bacchanalia vivunt .

It is very true . Yet we must understand a difference of revelations , and men to whom they are revealed . For revelations being proportioned unto the diverse receptivities and apprehensions of men ; whereof some are fitted unto sense , others to the understanding , others above the natural reach of both : men of ordinary capacity , who busie not themselves much with divine truth , may attain unto the first kinde ; of which sort was Pharaohs , and Nebuchadnezzars dreams . But the second sort requires a more sublime and subtil understanding which also hath a genius of divining in it . And into such understandings some divine truths may glide , as a sound into the ear , or a light into the eye , without our choosing either to see or hear . And such were Balaams visions and revelations concerning Christ . He heard the words of God , and saw the visions of the Almighty , having his eyes open , Numb. 24.4 . Both these may befal all men alike without difference of good and bad , since revelation abstractly taken is terminated upon the apprehensive faculties , and respects precisely the sense , imagination , and understanding , according to none of which , a man is said to be morally good or bad , but according to the will and charity the best habit of it . So that it cannot be denied , but that the sense , fansie , and understanding of flesh and blood may know and pry far and reveal much of divine truth ; yea , see farther then some others who are spiritually minded . Thus Caiphas saw it was necessary , that Christ should die , which S. Peter himself saw not . Yet are these said not to know them nor reveal them ; because neither extensively according to the latitude of the object , nor intensively according to the due and thorow perfection of the act .

1. Not extensively , because there is yet a vail and covering upon the object which they see : so that albeit they see far into divine matters , yet not unto the end of the things they see , faith the Apostle , 2 Cor. 3.13 . their sight is bounded with a shadow , Col. 2.18 . So that seeing they see not ; somewhat they see , that 's true , yet they see not the utmost truth of what they see . For who more skilful in the letter of Moses's Law , then the Scribes and Pharisees were ? yet they believed not in Moses Law , saith our Saviour , and proves it , because they believed not in him who is the and of the Law . They desire to be teachers of the law , saith the Apostle , understanding not what they say , nor whereof they affirm , 1 Tim. 1.7 .

2. And as they fail in extent of the object , so in the intensiveness of the act . For there must be not only Urim , but Thummim also in the breast-plate : not illumination only , but integrity of life also in him who truly knowes and reveals divine truth ; and therefore knowledge in the Scripture notion , is then through and perfect , when it is terminated upon the heart ; and revelation is then through and perfect , when it proceeds from the heart . According to that true rule ; That the heart is the term of all actions from without , and the fountain of all actions from within , whether they be words or deeds . Thus the true knowledge and wisdom which is the ground of revelation , is affective and experimental and effective . Whence it is that knowledge and wisdom , and their contraries are ascribed unto the heart the seat of the affections . The fear of the Lord is the beginning of wisdom ; and men are said to be wise hearted , or contrarily to have their foolish heart darkned ; and out of the abundance of the heart the mouth speaketh . According to this notion of knowledge , the Lord speaks to Jehoiakim ; did not the father do judgement and justice , and judge the cause of the poor and needy , and then it was well with him ? And was not this to know me , saith the Lord ? Jer. 22.15 , 16. Such is not the knowledge and revelation of flesh and blood : it s not affective not experimental ; they have no part of what they know ; but as Cooks they dress meat for others palates ; or as Leaden Pipes they convey and derive the water of life thorow them to others , but drink not of it . So Poasts and Curriers carry mysteries of State , but are not privy to them : and as the Kohathites bare the secret holy things , yet saw them not . Hence it is , that , though the Scribes were the most learned of the Jews , yet when they rejected and disobeyed the word of the Lord , and would not be taught to the kingdom of God , the Pen of the Scribes was vain , and there was no wisdom in them , saith the Prophet Jeremy , Chap. 8.9 . Yea , though what they said was true , yet as they said it , it was not true . For though they say , the Lord liveth , they swear falsly saith the same Prophet , Jer. 5.1 , 2. And therefore our Saviour silenced the Devil when he revealed him . And the reason is , He that names the Lord Jesus Christ must depart from iniquity . For no man can say , that Jesus is the Lord , but from the holy Ghost , 1 Cor. 12.3 . Thus did S. John : That which was from the beginning , which we have heard , which we have seen , which we have looked upon , and our hands have handled of the word of life : That which we have seen and beard , declare we unto you .

Since therefore what speculative knowledge of divine mysteries wicked men have , doth not make them good , since their sight and discovery of them , extendeth not unto the true end , nor proceeds from the true beginning , they may be truly said to know and not to know , to see and not to see , to hear and not to hear ; which in Gods true estimate is not at all to hear , see , or know them . The Kohathites bare those holy things which they must neither touch nor see .

Is not this the condition of many at this day , who , as S. Paul saith , desire to be teachers of the Law , and understand not what they say , nor whereof they affirm ? 1 Tim. 1.7 . Nay , do not many teach the Gospel , and preach Christ born , crucified , dead , buried , risen , ascending into heaven , &c. yet understand no more then the bare letter of all these articles of faith ? what understand they more of Christ , then the dull Kobathites did , of the holy things which they carried , yet neither toucht nor saw them ? For what else is the letter covering the spirit to these , then the many coverings of the holy things to the Kohathites ? They have no spiritual , no tactual , no experimental knowledge of the things they speak of . The spiritual , the tactual , the experimental knowledge is that whereof S. John speaks of himself and his fellow Apostles , they had heard and seen and handled of the word of life , 1 John 1.1 .

How shall we come to see and know the boliness and holy things of our God ? Surely this comes not to pass by any 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , any sagacity or curious inquisition of our own . We cannot know the holiness and holy things , unless the holy one himself teach them , and reveal them to us . And this he will do in his due time if we do not hoodwink our selves with the black vailes on our mindes and hearts .

For since there is nothing covered that shall not be revealed , nor hid that shall not be made known ; surely it is not the will of God that his holiness of holinesses should alwayes be concealed ; nor from all men ; since the Priests saw them .

And so shall we , if we be Priests unto our God ; if we sore not up too high ; if we intrude not hastily into the things that we have not seen ; if we exercise not our selves in things that are too high for us ; if we behave our selves and quiet our souls as children weaned from their mothers womb , Psal. 131.1 , 2. If we climb not up into Gods house some other way , but can be very well content to enter in by the door , and sit down in the lowest room . For every Teacher of Mysteries , how much more the great Mystagogus , the great dispenser of his secrets , he requires belief and humility in all those whom he teacheth : Oportet discentem credere , the Disciple must believe , and humble himself to be taught . For so all the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , all who have been taught of God , have abased themselves and humbled themselves before him . Esay 6.5 . Wo is me , for I am undone ; because I am a man of unclean lips , &c. This humiliation made way for his purging and illumination , which follow in that Chapter . Thus Daniel was prepared for his Vision , Dan. 10.2 . In those dayes I ate no pleasant bread , &c. And Saul must be first cast down and humbled , and then directed to Ananias , that is , as Johannes , the grace of God , and then immediately taught of God . For with the lowly there is wisdom , Prov. 11.2 . Psal. 119. ver. 141. And therefore what we read , Psal. 119.141 . I am small and despicable , yet do I not forget thy lawes ; [ yet ] is a most absurd and destructive supplement . The words sound thus , I being little and despised have not forgotten thy precepts . Littleness and despicableness are no repugnancy to the learning of Gods lawes . That note of diversity without doubt were far better left out ; and if any supplement be needful ( the words make a good sense without any ) a rational and illative were more fitly put in the room of it . I am small and of no reputation , therefore do I not forget thy precepts . So our Lord saith to his Father , Matth. 11.25 . Thou hast hidden these things from the wise and prudent , and hast revealed them unto babes , humble ones and little ones .

Such as these God the Father teacheth . The Prophet Esay 30.20 . speaks thus to the Church , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , thy Teachers shall not be far from thee ; but thine eyes shall see thy Teachers . The word is in the form plural , but rendred most what in the singular , noting the Unity in Trinity . But that it is to be understood of God the great Teacher , the next words prove , Thine ears shall hear a word behinde thee , &c. So God the Father speaks to his Disciples , Esay 8.16 . Seal the Law among my Disciples ; whom he brings brings up under the pedagogy of the Law , which is God the Fathers Law , Psal. 40.8 . Herewith he corrects us and instructs us , Psal. 94.12 . Hereby he makes us partakers of his holiness ; hereby he reveals Christ unto us , Gal. 3. For the Law is the Schoolmaster unto Christ , who is the holy of holyes , the holiness of holinesses , Dan. 9.24 . And he is our other Teacher , our Master even Christ .

And what does our Master Christ teach us ? 1. Self-denial , and 2. Taking up the Cross daily , Luke 9.23 . 1. There are abridgements of three selfs in man since the fall ; one whereby he agrees with the beast , and lives according to the principles of bruitish man . Another whereby he becomes one with the old Serpent , called the Devil and Satan , who deceives all the world with false principles of corrupt reason , Revel. 12. A third , whereby man stands conformable unto God and the heavenly man , 1 Cor. 15. And this is the man and all the man , Ecces. 12. ver. 13. Eccles. 12.13 . Fear God and keep his Commandements ; for this is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 all the man ; what ever else is in man contrary unto this , it s either the beast or the Devil .

2. His second precept is taking up the Cross , even the Christian patience which S. John cals the patience of Jesus Christ , Revel. 1.9 . The yoke of Christ , Matth. 11. the narrow way of mortification . Walk in this way , bear his yoke , his Cross , his patience , and follow him through his death in humility , meekness , faith , and obedience .

But how shall I obey unless I know ? Hast thou not been instructed out of the Fathers law ? Thou art not , ( its impossible thou shouldst be ) without all knowledge . Obey therefore what thou knowest . To him who hath not yet denyed the brutish life , the Scripture saith , be sober . Let not your heart be overcharged with surfeting and drunkenness and the cares of this life , Luke 21.34 . Obey that which the very beast obeyes . Neglect not the meanest precept . Whatsoever he bids you do , that do . Fill the water-tots with water ; if thou hold that , he will turn it into wine . To him that hath , shall more be given . Depart from all known iniquity . Believe every Precept every Commandement . Adde to that faith , vertue , prowess , and courage ; and then followes knowledge , 2 Pet. 1.

Such self-denyers , such Cross-bearers who persevere in so doing , are the true Disciples of Christ , whom they follow into his death ; and by conformity unto his death , he destroyes , he swallowes up ( the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is used Esay 25.7 . ) he devoures in all such , Esay 25. ver. 7. the vail vailed and the covering covered : And swallowes up death in victory . And thus we understand Simons speech touchiing our Saviour , Luke 12. ver. 32. Luke 2.32 . Where he cals him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Lumen ad revelationem Gentium , so Hierom turns those words ; and so they sound in the Syriac interpreter , A light for the revealing , uncovering , & taking the vailes from off the nations , whereby Christ who is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the brightness or off-shining of his Fathers glory , Hebr. 1. ver. 3. he is also the glory or great light ( so glory signifies , 1 Cor. 15.40 , 41. and elsewhere ) of his people Israel . And blessed be God the Father of lights and the Father of our Lord Jesus Christ , that he hath revealed the brightness of his glory , whereby the thick darkness and black vails begin to be discovered and taken off all nations , and the scales of false notions and mis-understandings begin to fall from the eyes of men .

But let us come to the third and last particular .

3. They shall not go-in to see when the holiness or holy things are covered , lest they die . As if it were a speech like that Genesis 3.3 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ne fortè , lest ye die . But the text is word for word , according to the Hebrew ; They shall not go in to see when the holyness or holy things are covered , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and die ; which words import what would be the issue and event of the Kobathites bold intrusion and curiosity , if they should go in and see them . Psal. 143. ver. 7. So they render Psal. 143.7 . Hide not thy face from me , lest . I be like to them ( or , as in the margent , For I am become like to them ) that go down into the pit . The word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and I am like ; and both may be a good paraphrase . Yet the Chald , Par. in both places followes the Hebrew , so doth the LXX , and Hierom , and Pagnin .

This menace and threatning was really fulfilled upon the Beth-shemites , 1 Sam. 6.19 .

This comes to pass by the pride and curious searching of the earthly man , of which the Apostle speaks , Col. 1.18 . They intrude into the things which they have not seen vainly puffed up by their fleshly minde . And therefore Hierom turns the words , Alii nullâ curiositate videant quae sunt in Sanctuario ; let others with no curiosity see the things which are in the Sanctuary . This proceeds also from the vast disproportion between the most holy God his holiness of holinesses and the natural man ; much more the sinful man .

Would we see the most holy God , and his holiness of holinesses ? Nor he , nor they can be seen by other then they who are like him . That 's the main end of the true religion to be like unto our God ; But wherein ? even in holiness and righteousness . We cannot otherwise see the most holy God and his holiness in our selves ; as the eye cannot see the Sun unless it be soliformis , in some sort like the Sun , and have its image in it . God is light and life ; and such is the mystery of God . And therefore to the seeing of God and the things of God , there is required the light and life of God : In thy light shall we see light . The mystery of Christ the new man the holiness of holinesses cannot be known but by a renewed minde , a minde renewed in knowledge according to the image of him that created him , Col. 3.10 . which the genuine Disciples of Christ have , 1 Cor. 2.16 . No man can otherwise judge of spiritual things , unless he be spiritually minded . Our God is most pure and holy ; and therefore only the pure in heart can see God . For whereas holiness is separatio ab aliquo & applicatio ad aliquid , the first part of it , is separation from all uncleanness of flesh and spirit . Which done , the second takes place , applies us and dedicates us unto God . Thus when the sinful life is deaded and mortified , we then see our God . For no man can see God and live his own sinful life , Exod. 33. There is a death necessarily preceding the sight of the most holy God & his most holy things . This that is precious death of the Saints in Gods sight , Psal. 116.15 . This is that death wherein the righteous hath hope , Prov. 14.32 . And his hope is crowned with the beatifical vision ; as at the death of Christ the vail of the Temple was rent in twain from the top to the bottom , Matth. 27.51 . so that the holy of holies appeard ? And when Christ , who is our life shall appear , then shall we also appear with him in glory , Col. 3.4 . Then shall all vailes be removed : And the Spirit which searcheth all things , even the hidden things of God , shall teach us all things , and lead us into all truth . For which let us pray , that God of our Lord Jesus Christ the Father of glory , may give unto us the Spirit of wisdom & revelation in the acknowledgement of him , the eyes of your heart being enlightned to know what is the hope of his calling , Ephes. 1. ver. 17 , 18 and what the riches of the glory of his inheritance in the Saints . To him be glory and honour and thanksgiving now and for evermore . Amen .

When a man or woman shall commit any sin that men commit or do a trespass against the Lord , and that person be guilty , Numb . 5. Ver. 6 , 7. then they shall confess their sin that they have done , and he shall recompense his trespass with the principal thereof , and adde unto it the fifth part thereof , and give it unto him against whom he hath trespassed . But if the man have no kinsman to recompense the trespass unto , let the trespass be recompensed unto the Lord , even to the Priest . ] Ye may perceive , it was not without cause , that I shewed that the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is so often by our Translators turnd to number , does not in the former Chapter of this book properly so signifie , but to muster , and view , and visit the Lords army , in order to their encamping , and marching toward the land of Canaan . For having so done in the four first Chapters , in this Chapter the Lord gives order for the purging and cleansing of the Camp , as from bodily pollution ; and so every Leper , & every one who hath an issue , must be put out of the Camp ; and the pollution of the soul , which is either ceremonial ; as whosoever is defiled by the dead , as by touching or having communion with dead works , ver. 2. or moral , and such is that in the words before us .

Wherein we have 1. A supposition of sin committed , and guilt contracted by it : When a man or woman shall commit any sin that men commit , &c. 2. An imposition of a penalty for his sin . Or , a direction how he should expiate his sin , which is to be done by Confession , and Restitution . He shall recompense his trespass with the principal and addition of the filth part unto the person damnified . But put case that the person who hath suffered damage , yea , and his Kinsman be dead , what is in that case to be done ? Let the trespass be recompensed unto the Lord , even the Priest .

The supposition I read thus , word for word out of the Hebrew ; A man or woman if they commit of all the sins of man to trespass a trespas against the Lord , then that soul shall be guilty . Wherein are contained these divine sentences .

1. It is possible that a man or woman may commit one or other of all the sins of man . 2. That they may commit some sin of all the sins of man , to trespass a trespass against the Lord . 3. The soul that so doth , shall be guilty .

1. A man or woman may commit some of all the sins of man . So the Hebrew , so the Chal. Par. and the LXX to a word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . So Pagnin , Si secerint ex omnibus peccatis hominis .

1. A man or woman . It is the observation of Abenezra , and of divers out of him , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the man , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the woman , have in them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , both which make up the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the name of the Lord ; so long as man and woman , husband and wife have in them the name of the Lord , so that they fear God and love one another , so long the Lord is with them , and helps them ; but if they forget the Lord , and hate one another , that name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is lost , and there then remains only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , fire , fire ; the fire of contention and debate between them ( such as often proceeds from jealousie , as in the latter part of this fifth Chapter , ) and the fire of Gods wrathful indignation upon them .

2. What are all these sins of man or men ? there are divers kinds , divers sorts of injuries , a multitude of sins implyed in these words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of all the sins of man , or men ; such as men are wont to commit one against another . Which we may reduce to two heads , violence and deceit , which is more properly understood by the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which does not only signifie praevaricari praevaricationem , to prevaricate and deal unfaithfully , but to steal , filch , minm , purloin , cheat , cousin , circumvent , go beyond a man , over-reach him , &c.

This is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies to raise up or lift up , as also the contrary , to cast down ; which suits well with the nature of deceit and fraud . For he who deceives another , he either directly or indirectly raiseth up the party deceived to an hope and confidence in him who is now about to deceive him ; and having wound up his hope and expectation of some good , he foully frustrates him , and casts him into a mischief which he feared not . So that in deceit there are commonly these two things . 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , deprivating and frustrating of the thing we hoped for ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an evil , a mischief , a damage which we feared not .

The possibility of this , is understood by the particle when or if . It needs no proof when the acts themselves appear . For , that a thing is possible , does not prove the thing to be . A potentia ad actum non valet consequentia . But if a thing be , certainly it is possible to be . Ab actu ad potentiam valet consequentia . That it is possible to commit some or other of all the sins of men , appears by the manifold examples , Rom. 1.28 . — 32. And such as S. Paul prophesied of , 2 Tim. 3.1 . — 5. And would God that the examples of these sins did not so abound among us to prove the possibility !

Let us inquire into the reason of this , why men are so fraududulent and deceitful , so violent and mischievous one to another , so full of cheating , theft , and rapine . Truly we must refer the reason of this to the principles of Atheism , Ephes. 2.12 . without God in the world ; or , which is next unto it , Epicureism excluding divine providence from this lower world , Ezech. 8.8 . and 9.9 . when they think that the Lord hath forsaken the earth . Or , which is near to that , Saduceism , denying rewards and punishments after a well or ill lead life . 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 〈◊〉 , inag●● 〈…〉 mors , quam paupertas , quàm delo● ; quàm caetera quae possunt a●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 , p●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 ●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 deriva●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 ; For si bonus est insons , contrarias & malus est sons ; Auson . So that Sons is an evil man , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rebellious against God and man . Or from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , odious , hateful to God and man , and to himself also . If we consider the original word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rendred here to be guilty ; which from its affinity with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 imports an horror and abominatiou as from blasting and as it were a lovely and desolate estate ; such as needs must the guilty mans be , who is broken off from the society with God and man .

So that to be so guilty , to be in fear and horrour , after committing some of all the sins of man , to trespass a trespass against the Lord , to be so guilty its a duty , an obligation that lies upon the sinner ; as in the day of expiations the people are commanded to afflict their souls , Levit. 16.29 . under penalty of being cut off , Levit. 23.29 . And such a duty it is as the Lord expects , Hos. 5.15 . I will go and return to my place until they acknowledge their offence . Hos. 5. Ve . 15. The words are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 until they be guilty : Dones deficiant , as Pagnin turns the word , until they fail , faint , and quail in their courage , till fear and horrour overtake them ; and so the words following sound . Until they be guilty and seek my face , in their affliction [ or strait 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 unto them ] they will seek me early .

Such a desolate state sin committed against God and man , the sinner , through mercy , is disposed unto , Lam. 3.28 , 29 , 30. He sits alone , and keeps silence , because he hath born ( the yoke ) upon him . He putteth his mouth in the dust , if so be there may be hope . He giveth his cheek to him that smiteth him , he is filled with reproach .

Such an abased condition the Lord requires toward repentance , remission of sin , and expiation of it , 2 Chron. 7.14 . It my people upon whom my Name is called shall humble themselves , and pray , and seek my face , and turn from their evil wayes , then will I hear from heaven , &c.

If we consider this well what it is to be guilty , and how it follows upon sin committed against God and man , we cannot but wonder at an impudent and daring generation , who have on their souls an heavie load of guilt , yet beat it lightly , at least with pretence of much innocency .

Spem vultu simulat , premit al●o corde dolorem . Confident in face , but full sad in heart . Nil conscire sibi , nullâ pallescere culpâ . Own 's no guilt to himself , appall'd at no fault .

Yea , with great boldness they intrude into the Congregation of Saints , as if they were of their communion .

The Lord himself seems to marvel at the peoples impudence , Jer. 7.8 , 9 , 10. Jer. 7. ver. 8 , 9 , 10. Behold ye trust in lying words that cannot profit . Will ye steal , murder , and commit adultery and swear falsly , and come and stand before me in this house which is called by my Name , and say , we are delivered to do all those abominations ? as if they should say , we come into the Temple to thank God for the success of our sins , or to pray for help to do them ; or we are free'd or redeem'd [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] to commit these abominations .

And truly its wonderful , that the just God shewes not some notable example upon such hypocrites . He hath so done , as appears by what the Wiseman speaks , Ecclus. 1.29 , 30. Be not an hypocrite in the sight of men ; and take good heed to what thou speakest . Exalt not thy self lest thou fall , and bring dishonour upon thy soul , and so God discover thy secrets , and cast thee down in the midst of the Congregation ; because thou camest not in truth to the fear of the Lord , but thy heart is full of deceit .

Hence it followes , that the man hath in himself 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Judicatory , a Tribunal where he judges , or may judge himself , 1 Cor. 11. Judge your selves , &c. accuse or condemn himself , Rom. 2. According to which a man is said to be worsted in his cause , 1 Cor. 6.7 . This is utterly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Cor. 6. ver. 7. a fault among you that ye go to law one with another ; it is a worsting as when a man does causa cadere lose his suit . According to which , a man is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 self-judged and condemned , Tit. 3.11 . according to which , a man being self-judged , self-worsted , self-condemned , he is also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a self-tormentor ; yea too often 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a self-executioner .

Take notice hence how partial men are unto themselves ; they will not own their own guilt . Achan took , Josh. 7. And Micha took , Judg. 17.2 . Neither of them stole . And the Civil Law calls stoln goods , Res amotae , things put out of their place . The figures Euphemismus and Charientismus , whereby graceful names are put upon dishonest and soul actions , are of notable uss in these evil dayes . Which may discover the egregious folly of many vain men who go about to silence the clamour of their guilty conscience , with a noyse of Musitians . Alas ! to what purpose are the Minstrels , when the Damsel is dead ? Matth. 9.23 . Or who put themselves into merry company of some Buffoons who may jeast away their sorrow . Or else they get them among their associates and carnal friends , perhaps as deep in guilt as themselves ; and there they hope to drive away their guilt with a Club , or play it away at Cards or Dice . Or else they get into the countrey , and hope to run away from their pursuing guilt . But evil hunts the wicked man to overthrow him , Psal. 140.11 .

— haeret lateri lethalis arundo .

Alas ! These and such shifts as these , are but like the skinning over of a festred wound : It will break out again . And when men have used all their arts and policies to hide themselves from their guilt , their sin will at length finde them out .

Mystice . We read Verse 5. that the Lord spake unto Moses . This form of words so often iterated , are not vainly to be neglected , like Homers 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : nor to be understood onely according to the dulness and incapableness of the hearer , but according to the Majesty of him who so speaks . For the Lord Jesus tels us , that God is a Spirit , John 4.24 . And the Apostle , The Lord is a Spirit , 2 Cor. 3.17 . And therefore what he speaks , must be spiritually understood . Yea it is not only spiritual , but even Spirit it self . The Lord Jesus , John 6. when he had in mystical words delivered at large the secret of his body and blood ; some who were fleshly minded , said , How can this man give us his flesh to eat . My words , saith our Lord , are spirit , and they are life . And , whereas the words before us are a part of the Moral Law , and belong to the eighth Commandement , Thou shalt not steal , Exod. 20. S. Paul tels us , that the Law is spiritual , Rom. 7.14 . and therefore it hath a spiritual understanding .

These words therefore have their mystical meaning hinted in divers parts of the text , both in the supposition of the crime and guilt , and in the imposition of penalty , expiation of the trespass , and reconciliation of the trespassers . Any of all the sins of man committed , involves and implyes the trespassing a trespass against the Lord . Wherein this trespass consists , will appear if we compare the parallel Scripture , Levit. 6.2 , 3. If a soul sin , and trespass a trespass against the Lord , Levit. 6. ver. 23. and lie unto his neighbour in that which was delivered to him to keep , &c. This supposition seemed strange to one of the most pious and learned Fathers , That there should be any soul found guilty of these , or any such crimes among the people of God . Absit hoc ab Ecclesia Dei : and again , Absit , absit , inquam , ut haec ego de aliquo fidelium sentiam . Far be it , far be it , I say , that I should believe these things to be spoken of the Church of God . Yea , saith he , I dare confidently affirm of you , that ye have not so learned Christ ; ( would God I could as truly say the same of the present Church of Christ ! ) Wherefore since those enormities concern'd not the Church of Christ according to the letter , that holy Father applyed that law spiritually to the Church . And let us inquire what is the Depositum , that which is delivered to be kept . Surely the Lord hath delivered unto every one of us a depositum ; somewhat he has committed to every one of our charge to be kept , even our pretious soul and body , and the image of our God imprinted in it , and stampt upon it , as his coyn , his money , to be imployed to our Masters use . Most certain it is , thou hast received this thy Lords money , the image and superscription of thy God , without blemish , no way adulterate , not at all abased . For nothing can proceed from the most holy God which is not holy .

This image , this depositum , this pledge must be restored unto thy God , intire in specie ; there is no recompense to be made in value for it , it self must be restored unto God . If therefore thou be holy as he is holy , 1 Pet. 1.15 . If pure as he is pure , 1 John 3.3 . If perfect as he is perfect , Matth. 5. If merciful as he is merciful , thou bearest his image , the image of the heavenly , 1 Cor. 15.49 . These , all these are in thy God by nature ; and all these are in his image , which is to be imitated and drawn out in thee , and restor'd intirely to him , as thou receivedst them . If these be in thee , happy , thrice happy thou ! This was that pledge which S. Paul gave Timothy a charge to keep , 2 Tim. 1.14 . O Timothy ! that good thing committed to thee keep by the holy Ghost which dwelleth in us .

But if now we have imbezill'd our Lords money , if we have been unholy and prophane , if impure and unclean , if unmerciful and cruel , if we deride , as many do , the perfect life , and jeer it out of the Church as an impossible thing , thou hast wasted thy Lords money , thou hast spent thy fathers substance , thou hast defaced the image of thy God , thou hast adulterated his coin ; and thus thou hast lyed and denied that good thing committed to thy charge , and hast the Devils image minted and imprinted on thy soul .

2. We read of fraudulent dealing in fellowship , Lev. 6.2 . What fellowship , what partnership is this ? Does not the Apostle say , If there be any fellowship of the spirit ? Phil. 2.1 . This fellowship of the spirit cannot be without fellowship with the Father and his Son Jesus Christ , which S. John and his fellow Apostles had , 1 John 1.3 . And S. Peter , we are made partakers , saith he , of the Divine Nature having escaped the corruption that is in the world through lust , 2 Pet. 1.4 .

Since therefore so blessed a fellowship is vouchsafed unto us , even a fellowship with the Father , and with his Son Jesus Christ , and with the holy Spirit , if we be partakers of the Divine Nature , O how careful , how watchful ought we to be , lest , by our unfaithfulness we deny that blessed society ! It is denied in works , not in words only , Tit. 1.16 . For what fellowship hath righteousness with unrighteousness ? what communion hath light with darkness ?

3. The Lord discovers another trespass ; Levit. 6. ver. 2. taking away a thing by violence , or , by putting of the hand , as in the marg. If we render that place word for word , it sounds thus , If a soul sin and trespass a trespass against the Lord in putting of the hand , or in rapine , or hath oppressed his neighbour by violence or fraud . For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies both . 1. To over-power one by forg'd cavillation , Jer. 7.6 . Mich. 2.2 . 2. To deceive and circumvent , by fraud , Mal. 3.5 . Where the Translators put oppress in the Text , and defraud in the Margent , ( as they might have done here , ) implying that the word hath both significations . Where they quite leave out 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies to take away by open violence . For what they turn [ taking away by violence , ] they otherwise render in the margent , [ putting of the hand . ] What they adde , or hath deceived , answers to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as hath been shewen ; so that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or by rapine is quite left out , and not translated .

By [ putting of the hand ] may be implyed ●imming and pilfering and such like close theeving ; where by a kinde of Legrer de main , men steal the word one from another ; whereof the Prophet speaks , Ver. 23.30 .

By rapine is understood open force and violence , whereby men forcibly take to themselves all the promises of God , which belong not unto them ; and thereby lay violent hands upon the kingdom of God , before John Baptists day dawns unto them , Mat. 11.13 .

Of both these the Prophet speaks , Hos. 7.1 . The thief comes in and the troop of robbers spoyleth without . And our Lord , He that entreth not by the door ( even the death and life of Christ ) into the sheepfold , but climbeth up some other way , the same is a thief and a robber , John 10.1 . Where the old English Manuscript renders 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a night-thief and a day-thief .

Hitherto we have had the supposition of a crime , and the guilt of it . Come we now to the Lords imposition of a penalty , and the means of expiation of the sin , and reconciliation with the parties wronged , which are literally in this order , man , and God himself ; and accordingly he ordains the means .

The penalty and means of reconciliation unto man is two fold , Confession , and Restitation .

Confession is here injoyned by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Verb in the reciprocal form ; then they shall confess themselves ; which is an inward and reflex confession of the heart . Confitebuntur se ; so Pagnin renders the word : but then it followes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; which I know not well how to make English of , unless as he renders the word , super peccato suo , concerning their sin . But [ Super , concerning ] is here added to the Text : and particle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 imports the case following . I shall therefore understand and suppose the inward and reflex acknowledgement of sin , and render the words as ours do , They shall confess their sin .

What sin is here meant , appears out of the former verse . As for confession , the Schoolmen following S. Austin , have distinguished it into confessio Laudis . Fraudis .

Confessio laudis , Confession of praise is to the honour of God : Confess or praise the Lord ; for he is good , Psal. 106.1 . Confessio fraudis confession of fraud is to the dishonour and shame of our selves , that we have suffered our selves to be beguiled with the deceitfulness of sin . Such a confession the Apostle makes , Tit. 3.3 . we our selves have been sometimes foolish , disobedient , deceived , serving divers lusts and pleasures . This we may call a reflex confession ; there is also a direct confession which will follow upon this , Confessio fraudis a confession , that we having been deceived our selvs , have also deceived others . And this confession supposes the other ; For no man deceives another , but first he is fouly deceived himself .

Hitherto we have had the first means of expiation and reconciliation , viz. Confession . Come we now to the second , viz. Restitution , in the words following . And he shall recompense his trespass with the principal thereof , and adde unto it the fifth part thereof , and give it unto him , against whom he hath trespassed . ]

Which words I would rather , for more exact answer to the Hebrew , thus render . And he shall restore his trespass in the head-sum thereof , and shall adde over and above it , the fifth part thereof , and shall give to him against whom he hath trespassed .

For although to recompense and restore seem to be the same , yet they indeed are not so . For to restore is properly applyed to the same thing filched and stoln ; as Micha 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 restored in specie the eleven hundred shekels of silver , Judges 17.3 . But to recompense , is more properly understood of the price or value of the thing taken stoln ; whereas no doubt but the Lord here requires the thing it self to be restored , as it evidently appears by comparing the parallel place herewith , Levit. 6.4 . where the same law is given , Levit. 6. ver. 4. and restitution of the same thing taken away , enjoyned .

In the words we have these divine directions to him who hath committed some or other of all the sins of men , to trespass a trespass against the Lord .

1. He shall restore his trespass in the head sum thereof . 2. He shall adde over and above it , the fifth part thereof . 3. He shall give to him against whom he hath trespassed . 1. He shall restore his trespass in the head sum thereof .

His trespass here is that thing wherein the guilty person wronged his neighbour , so called by metonymie . Which is to be restored in the head sum . The word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 incapite ejus , as Arias Montanus turns it , and the Vulg. Latin , and the Chald. Paraph. as also the LXX .

He must restore his trespass : So five of our old English translations have it ; nor doth this our last amend them herein .

Restitution in the School is largely taken ; sometime according to the multiplicity of goods wherein our neighbour is unjustly damnified : for there are goods 1. of the soul , some naturall endowments , and others conferred on us by grace : 2. there are goods also proper to the body , as strength , health , integrity of parts , beauty . 3. Goods of same , as a good name . 4. There are goods of fortune , as they are called , as riches ; and these in the letter are here properly understood .

And thus Restitution is described by Aquinas , actus justitiae commutativae , an act of commutative justice , whereby the true owner is restored into possession of his own goods . In which description , one main thing is wanting , which is supplied by Gabriel Biel , viz. That those goods now restored were violently or fraudulently taken away . Violent and fraudulent dealing , deceit , cheating , cousening , makes a breach upon proper interest , breaks the bond of humane society , yea , the bond of union with God ; renders the soul desolate and alone without God and man .

These Bonds cannot be reunited , unless there be restitutio integri , until Restitution be made to the full . Non remittitur peccatum nisi restituatur ablatum . The sin of deceit and violence ( that Davus which makes all this trouble ) is not remitted , unless what is taken away , be restored .

This is an hard lesson , will some say ; who have otherwise learned Christ . These are the very times which our Lord foretold , should come ; that there should be false Christs and false Prophets . For some have imagined such a Christ to themselves , as hath so done and suffered all things for them , that he has left nothing for them to do , nothing for Christ to do in them ; A Christ that hath been just for them , so that they need not be just . Such a Christ as has been sober , chaste , continent for them , so that they need not be so . Such a Christ as has paid their debts for them to God and man . Against these I shall lay down these two positions .

1. There are distinct dominions , rights , and proper interests in temporal things . How else can there be thefts ? since theft is the taking away that which is anothers . If it be anothers , then hath that other no right in it , which he may call his . He hath dominion over it , power to use it , spend it , alien it , sell it . Hence it is , that the Lord requires in every believer , contentation , 1 Tim. 6.8 . Yea , that every one be provident for time to come , Prov. 30.25 . that he make provision for himself , and his house ; that he be not burdensom to others , 2 Cor. 8.12 , 13. Yea , so provident he ought to be , that he have wherewith to pay publick charges , Matth. 22.21 . Yea , that he may supply the necessities of the poor Saints , according to brotherly love , 2 Cor. 8.12 . Yea , that , according to common love , he may have to give to him that needeth , Ephes. 4.28 . Now , were there no proper interest , no meum nor tuum in the world , no man could call any thing his own , or use it , spend it , alien it : nor have wherewith to be content . Nor would there be buying , or selling , giving or receiving , borrowing or lending , or any other act which supposeth property .

2. This right and proper interest in temporal things , is not founded in grace ; so that a man who hath grace , may not take away that which is another mans who hath no grace . Our Lord determined this long since , when he forbad his own gracious people , to intermeddle with the graceless Edomites , Moabites , and Amerites ; and that they should by no means invade their possession ; and his reason is convictive ; he had given them , their possessions , Deut. 2. Which yet will appear more forcible , if we consider the ends why the Lord gives his temporal good things unto graceless men ; that they may seek out God , Acts 17.27 . that they may repent , Rom. 2.4 . So that he who takes away the goods of graceless men , he hinders them from the means of finding God , and repenting of their sins . Yea , if those two things be granted , 1. That the dominion and right to temporal things is founded in grace . 2. That a man may be his own judge , who is , and who is not in the state of grace , no man shall quietly possess any thing , he has . If a gracious man steals , his grace is no grace . Yea , hence will follow a prodigious distinction of theevery , that which a graceless , and that which a gracious man commits .

Come we to the measure and manner of Restitution . He shall restore his trespass with the principal thereof , and adde unto it the fifth part thereof , and give unto him against whom he hath trespassed .

1. He shall restore his trespass ; that is , the thing wherein he hath trespassed , by a Metonymie . But what is here meant by the words following ? with the principal thereof . What is this principal ? Is it some other thing beside the trespass ? Surely no : Why then is it said , he shall restore the trespass with the principal thereof , if the principal and trespass be the same thing ? This doubt must be cleared by a spiritual sense ; of which anon . Meantime , as to the letter , we may observe , The wisdom and goodness of the most righteous God the Judge of all the World , in removing all impediments and lets from among men , that his royal law might take place in their hearts ; so that we might owe nothing unto any man , but to love one another .

And what reason is there for this Restitution ? What is more just then the rule of the most righteous Judge of all the World ? The Lord tryeth ( or purgeth ) the righteous ; but the wicked , and him that loveth violence ( or rapine ) his soul hateth . Psal. 11. ver. 7. For the righteous Lord loveth righteousnesses ( inward and outward righteousness . The word is plural , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) his countenance doth behold the upright , Psal. 11.7 . Whence the Psalmist adviseth us to make trial of this by our own experience among men ; Mark the perfect man , and behold the upright ; for the end ( or reward ) of that man , is peace , Psal. 37.37 . So the Lord blessed the latter end of Job more then the beginning , &c. Job 42.12 . Ye have heard of the patience of Job , James 5. ver. 11. and have seen the end or reward of the Lord , James 5.11 . But the transgressours shall be destroyed together : The end ( or reward ) of the wicked shall be cut off .

And truly if men patiently wait on the Lord , they shall observe that he will bring forth the flying rowl in his due time , even the curse that goeth forth over the face of the whole earth , &c. and it shall enter into the house of the thief , and into the house of him that sweareth falsly by Gods Name ( forswearing what he has stollen ) and it shall remain in the midst of his house , and shall consume it with the timber thereof , and the stones thereof , Zach. 5.1 . — 4. For it must have a time ; because 1. God is patient and long suffering , and would not that any should perish . And the fin being conceived in the heart as in the womb , Psal. 7.14 . it must have a time to bring forth : and so must the judgement and the curse which goes along collaterally with the sin . And when sin is perfected , it bringeth forth death . And when once the curse hath setled , it is no starter , but it remaines in the midst of the house ; ( for punishments were wont to be inflicted on the houses of malefactors , Ezra 6.11 . Dan. 3.29 . to root out their name and memory . ) And when the curse hath taken up its place in the house , its hot idle there , but it consumes and eats where ever it comes . For as the blessing increaseth , Gen. 9.1 . So the curse diminisheth , and brings to nothing , Levit. 26. Deut. 28. This curse goes along with goods however unjustly gotten by fraud or violence . The story of Glaucus the Lacedemonian , which Herodotus reports , is remarkable . He had received a sum of money of a certain Milesian , for the use of his children under age : Glaucus denied the receipt of the money , with an oath . Glaucus afterward guilty , consulted with the Oracle ; which gave him this answer ; That the curse 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Seizing stock and house , wholly shall destroy .

Which as the Historian affirms , afterward accordingly came to pass . For howsoever violent and fraudulent men may flatter themselves and one another , we shall finde all pretious substance , we shall fill our houses with spoil , Prov. 1.13 . yet ver. 32. The prosperity of such fools shall destroy them .

Yea , we may refer the ruines and destructions of Kingdoms and Commonweals , as wise Historians and Statesmen do , unto the same causes . For of that Anarchy and ruin of Judah , whereof ye read , Esay 3. ye finde the cause ver. 14. the spoil of the poor is in their houses . And Jeremy having told the house of Israel and Judah , Jer. 5. That their sinnes had with-held good things from them ; what sins were they ? Verse 26 , 27. As a Cage is full of Birds , so are their houses full of deceit . And Zephany having denounced an heavy judgement against the Jews , Ver. 9. among other causes deserving it , he saith that the servants filled their Masters houses with violence and deceit .

But let me again minde you of what one of the most antient Fathers hath written concerning these very sins , whereof the Lord here speaks ; Absit , absit , inquam , ut haec ego de aliquo fidelium sentiam ! Far , yea far be it from me , that I should think these things of any of the faithful ! And good reason ; since this is the character given of those Primitive times : Adeò sancta erat illis temporibus fides , ut fallere aliquos posse non crederetur . There was such faithfulness and integrity among them , that they thought it impossible that any one of them should deceive . And because they themselves loved truth and faithfulness , and knew not what it was to deceive , they thought no man would deceive them . So the Virgin-Church might say of her self , — Ego nescia rerum , Difficilem culpae suspicor esse viam .

Vpon this very consideration , that holy Father understood the former part of this law spiritually . And I believe , upon the same grounds , we may so understand the latter part of it . Let us inquire and make trial .

This ground we may lay , or rather , it s laid to our hand , The law is spiritual , and this law , as hath appear'd in the former part of it .

It s here said , he shall restere 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 his trespass , his sin . So 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies , and is rendred by the LXX 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , trespass , Esra 9.6 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sinne , Gen. 42.21 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , injustice , Jer. 51.5 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , lawlesness , Ezek. 16.21 . So Vatablus , and the Tigurin Bible , Reddet culpam suam , he shall restore his fault . If therefore 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 so signifie , as it doth , how shall the sinful man make any restitution , satisfaction , or recompense for his sin ? a man may run into debt , but how he shall discharge it , how he shall pay his debt , there 's the question . — Facilis descensus Averni , sed revocare gradum superasque ascendere ad auras , hic labor , hoc opus est — we may abase our selves even to Hell , Esay 57.9 . But how shall we arise ? Hos. 13. ver. 9. Corruption , O Israel , is thine own ; but thy help is in me .

And what is the condition of one , is the same of all . For all have sinned , and fallen short of the glory of God , Rom. 3.23 . And who can satisfie one of a thousand ?

What then shall the trespasser , the sinner , the unjust person do ? garly ! how shall he pay his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his trespass ? The Text answereth this question , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , He shall restore the trespass in his Head . And 1. What is the Head ? And 2. How shall the poor indebted man pay or restore his trespass in his Head ? Surely the Head is Christ , Ephes. 1.22 . He is Head over all , especially to his Church , Ephes. 5.23 . Col. 1.18 . Yea , yet more especially , the Head of every man is Christ , 1 Cor. 11.3 . to rule and govern the man . This is the ransom which God findes , upon the mans acknowledgement of his sins , Job 33.23 , 24. whom the Lord sets forth a ransom for all to be testified , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in their several seasons , 1 Tim. 2.1 . Of this debt and discharge of it , the Apostle speaks , Rom. 3.23 . That we may the better underdand this great work of the Lord Jesus our Head , and only Mediator , and how he makes reconciliation for the sins of the people , Hebr. 2.17 . I beseech you consider it in this order . The Lord Jesus makes reconciliation , 1. Passively and exemplarily . 2. Actively . 1. Passively , by his inward and outward suffering , his dolours and agonies of his soul , the buffetings , the scourgings , the contradictions of sinners against himself ; yea , the suffering of death it self . 2. Actively , and that two wayes .

1. Purgatively , by incorporating and imbodying or fleshing us with his flesh : For so Believers are members of his body , of his flesh , and of his bones , Ephes. 5. And arming us with a lowly , meek , obedient , watchful , wise , and long-suffering minde and spirit , and spirituall blood ; whereby we are enabled against carnal and fleshly pollutions , as also against spiritual defilements .

2. Meritoriously , by taking away the guilt of these sins , whereof we have repented , and which we have left , Gal. 3.13 . Christ hath redeemed us from the curse of the law , being made a curse for us .

2. The debtor must adde over and above , the fifth part . I shall not here trouble you or my self with what one of the ancient Greek Fathers descants upon 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the word here read in the LXX ; but his mystical sense is good , Quinque munerus frequenter , imò pene semper pro quinque sensibus accipitur , saith he ; The number five often , yea almost alwayes is taken for the Five Senses .

These five senses may be restored in holy actions ; so as , if we have abused them in worldly businesses , and imployed them in those things which are not according to the will of God , we may now restore them in holy & religious actions ; and adde over and above , five others , which are the senses of the inward man : according to which , being become pure in heart we see God , Mat. 5. And having ears to hear , we may hear what our Master Christ teacheth . That we may receive that sweet savour , whereof the Apostle saith , we are a sweet savour of Christ unto God , 2 Corinthians . 2. And that we may taste and see that the Lord is gratious ; that our hands may handle the word of life 1 John 1. Accordingly the Apostle prayes , that our love may abound yet more and more , in knowledge and all judgement , Phil. 1. ver. 9. Phil. 1.9 . The words are , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in acknowledgement , and in every sense .

Unto all these , one must be added , saith he , Vt ad unum Deum haec cuncta referamus , that we refer all these to the one and onely God . So he .

Or , by the fifth , we may understand what ever is above that which is elementary , visible , and of this lower world , all whatever is holy , just , good , wise , patient , meek , loving , gracious , honourable , excellent . This , and infinitely more then all this is to be attributed unto him , against whom we have sinned . To him be Glory , Majesty , and Dominion for evermore .

All the dayes that he separateth himself unto the Lord , he shall come at no dead body . He shall not make himself unclean for his father or for his mother , for his brother or for his sister when they die ; because the consecration of his God is upon his head . ] These words contain a part of the Nazarites Rule ; which wholly consisted in abstinence . 1. From all what ever the Vine brought forth , as wine ; and also from strong drink . 2. From polling or shaving his head . 3. From what ever was unclean , as from touching or coming at a dead body ; so that he might not go to any funeral . What ? Not of his Father or Mother , or Brother , or Sister ? No : He shall not be unclean for any of them when they die . So that the third part of the Nazarites rule , is in the words before us ; and the reason of it . Which words generally contain these divine Axioms .

1. All the dayes that the Nazarite separates himself unto the Lord , he shall not come at a dead body . 2. He shall not make himself unclean for his Father or for his Mother , for his Brother or for his Sister , when they die . 3. This he must not do , because the consecration of his God is upon his head .

In the first of these , are vertually contained these propositions .

1. The Nazarite is separated unto the Lord . 2. The Nazarite must not come at a dead body . 3. All the dayes that the Nazarite separates himself unto the Lord , he must not come at a dead body .

1. The Nazarite is separated unto the Lord .

And 1. Who was a Nazarite ? And 2. What is it to be separated unto the Lord ?

1. The Lord in the former words gives us a description of a Nazarite , A man or woman who marvellously separates him or himself to vow a vow of a Nazarite , to separate themselves unto the Lord .

These Nazarites were either perpetual , as Samson , Judges 13.7 . And Samuel , 1 Sam. 1.11 . Or for a certain time , as Paul and others with him , Acts 18.18 .

This vow , although according to the ceremony , it required abstinence from certain things , as hath been shewen , yet in the realty and substance of it , it imported a dedication and consecration of holy persons unto God , although they abstained not exactly from those things . Thus the Rechabites who abstained from Wine , Jer. 35. are accounted Nazarites by Suidas , whether they abstained from the other two , it appears not . Nor could Samson exactly observe that prohibition not to come at a dead body , when he made so many slaughters among the Philistines , heaps upon heaps . So that in a large sense , we may say of all devout persons who renounce the world and the lusts thereof , and wholly devote and consecrate themselves unto God , that they are spiritual Nazarites . Such an one was Jeremy and John Baptist , and Joseph , who long before them both , and before the institution of the ceremonial separation , was called a Nazarite , as I have shewen on Gen. 49. v. 26. And if we consider well the Christians vow in Baptism , To forsake the Devil and all his works , the vain pomps and glory of the world , with all covetous desires of the same , the carnal desires of the flesh , so as not to follow , or be lead by them ; he who performs this vow , ( and every Christian soul is obliged so to do ) he may well be accounted a spiritual Nazarite .

2. What we turn to separate , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , supposes and implyes adjoyning . For the separation is properly from something . And therefore he who is here said to separate himself unto the Lord , he ver. 8. is said to be holy unto the Lord . And so the Nazarite is understood to separate himself from those three things before mentioned , and to dedicate and apply himself unto the Lord . For 1. Eccles. 10. v. 19. Whereas Wine is a figure of earthly delight and joy , as being that which rejoyceth the life , or the living , saith Solomon , Eccles. 10.19 . The will of the Lord is , that all the joy and delight of our souls should not run out unto any of the creatures , but should be wholly centred in his love , which is better then Wine , Cant. 1.2 .

2. And whereas much pride and vanity is discovered in shaving , and crisping , and curling , and triming , and powdring the hair ; the chaste and modest Spouse of Christ hath power and glory on her head , and thereby professeth her subjection to her Lord and Husband , 1 Cor. 11.10 . — 15.

3. And because our natural affections , loves , & desires , are carried forth to our relations , as our Parents , Fathers , and Mothers , or Brethren , and Sisters , the Lord will that these affections be all called home , and placed , and fixed on himself .

There is great reason , that the Nazarite be separated and holy unto the Lord ; because he is holy : So he declares himself , Lev. 11. And so the Seraphim proclaim him , Esay 6.3 . Holy , holy , holy , Lord God of hosts , Esay 6. v. 3. The fulness of the earth is his glory . So it is in Hebrew .

Accordingly the four living creatures , Revel. 4.8 . ( which our Translators call Beasts ; Revel. 4. v. 8. whereas the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 there used is well known to be common to men and Beasts , and one of them had the face , as of a man , ) They have no rest day and night , saying , Holy , holy , holy Lord God Almighty , which was , and is , and is to come .

And it is the end of the pure religion and undefiled , to render us like unto our God , as he requires , Levit. 11.44 . 1 Pet. 1.15 , 16. Like unto Jesus Christ , Hebr. 7.26 . who was holy , harmless , undefiled , separate from sinners .

Observe from hence the wonderful exactness and strictness of the true Nazarite ; That 's implyed in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies Mirificabit , He wonderfully separates himself unto the Lord , from all pollutions of the creatures . He is a man to be wondred at by the dissolute world , who think it strange that he rusheth not with them into the same confusion of luxury , 1 Pet. 4.4 . The Pharisees sect was of all others , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the most strict . 1 Pet. 4. v. 4. There were three sects of the Jewes when our Lord appeared in the flesh , as also before ; the Saducees , the Esseni , or Assideans , and the Pharisees . The sect of the Nazarens ( so the Christians were called , Acts 24.5 . ) that was more exact , more strict , then that of the Pharisees , and so , far beyond all the rest . Our Lord Jesus , the Author and subject of the Christian rule , he assures his Disciples , that except their righteousness exceed the righteousness of the Scribes and Pharisees , they shall by no means enter into the kingdom of heaven , Matth. 5.20 . And his Apostle tels us , that whosoever names the Name of our Lord Jesus Christ , must depart from iniquity , 2 Tim. 2.10 .

This may justly reprove too many pretending Christians , who separate themselves , but neither to the Lord , nor from their sin ; but separate themselves one from another , and that under pretence of purity . The Wiseman tels us of such a generation , pure in their own eyes , yet are not cleansed from their own dung , Prov. 30.12 . Prov. 30. v. 12. And the Prophet brings them in , saying , Stand by thy self , come not neer to me , for I am holier than thou , Esay 65.5 . Alas ! what benefit is it unto us , that we are separated from unrighteous men , while we are one with unrighteousness ? that we are divided from idolaters , when we yet are joyned unto idols ? Hos. 4.17 . even those in our own hearts , Ezech. 4.

Of such as these , S. Jude speaks , ver. 19. That though they were most lewd and wicked persons , these are they , saith he , who separate themselves , sensual , not having the Spirit . Separate unto Wine and strong drink , Counter-Nazarites . Of such as these the Lord saith , that he will separate them unto evil , Deut. 29.21 .

2. The Nazarite must not come at a dead Body . What is here turnd a dead body , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and signifies indeed properly , a dead soul .

So much the Translators themselves confess , where they put a man or body in the text , they say in the margent , that in the Hebrew it is soul . Thus Exod. 12.16 . that which every man must eat , marg. soul , Levit. 4.27 . If any man of the common people sin through ignorance , marg. any soul . And 11.43 . ye shall not make your selves abominable by any creeping thing , marg. your souls , Numb. 19.11 . He that toucheth any dead body of a man , the words we have here in consideration , are a dead soul . And in many other places .

2. The Nazarite must not come at a dead body . What ? Not at a dead body ? That 's an hard saying . How then shall we bury our dead ? which hath been , and is held a good work by all but Cynical men .

This consideration will force us upon a spiritual sense , and make us understand 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as it signifies , the soul .

To come at a dead soul , is here in the Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , non veniet , he shall not come . Hierom turns it well , non ingredietur , he shall not enter into , or come into . And so our Translators render the word , Numb. 27.17 . to come in ; as often elsewhere .

Object . But if we must not come at , or unto a dead soul , we must go out of the world , as the Apostle reasons , 1 Cor. 5.10 . To go in unto a dead soul , is to have intimacy with it , as Jacob speaks , Gen. 49.6 . O my soul , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( the same word ) enter not into their secret .

Hence it appears there are dead souls . For what is the natural death , but the separation of the soul from the body ? And what is the spiritual death , but the separation of the spirit of life from the soul ? according to what the Prophet speaks , The soul that siuens , that shall die , Ezech. 18.4 . For sin , when it is perfected , bringeth forth death , James 1. And as the man is said to die of some one disease or other , or of some wound , or of old age ; even so the soul dies . Thus the false teacher , who consents not to wholesome , or rather healing words , 1 Tim. 6. v. 3.4 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the words of our Lord Jesus Christ , and the doctrine which is according to godliness , he is proud , knowing nothing , but doting ; ( so our Translators turn 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is , sick ) about questions and strifes of words . And it is a deadly sickness : for it followeth , whence cometh envie ; and that slayeth the silly one , Job 5.2 . Yea , envie is like the foul disease , the rottenness of the bones , Prov. 14.30 . A consumption of the soul ; so Wisd. 6.23 . Neither will I go with consuming envie ; wrath is a feverish distemper , that gives place to the destroyer , Ephes. 4. Covetousness is a dropsie ; Quò plus sunt potae , plus sitiuntar aquae . As much he drinks , so much he thirsteth still . And prodigality is a fl●●● and looseness of life . For the prodigal yong man was dead of it , saith his father , when he spent his substance with riotous living , Luke 15.13.32 . And there is the like reason of other spiritual diseases .

O that men would impartially look into their own spiritual estate , and judge concerning themselves whether their souls be dead or alive .

It is of greatest importance , whether so or not . For he who hath not the spirit of life , and spirit of Christ , he is none of his , Rom. 8.9 . And we are saved by his life , Rom. 5.10 .

We enquire not now into signes of the vegetative , sensitive or rational life , but what characters we finde in our selves of the divine life , or life of God , according to which the soul may be said to live .

If there be no sense or exercise of sense , we know , that naturally the man is dead ; at least if his taste , if his touch be gone ; if he taste not that the Lord is gracious , Phil. 1.9 . I pray , Phil. 1. v. 9. that your love may abound , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in acknowledgement and all sense . If there be no breathing , there is no life ; if the heart pant not , breathe not after the living God , Cain hath then killed Abel ; the self love hath slain the breathing from , and towards God . Gen. 4.

I place not talk and speech among the signes of life . It s possible there may be a great deal of holy talk , and yet but talk ; which our Lord the wisdom it self seems to wonder at , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , O generations of Vipers ( the word is plural , ) how can ye that are evil , speak good things , Matth. 12.34 . A man may live though he be speechless ; the true speech is from the life of God : Matth. 12. v. 34. Psal. 65.1 . he that speaks , as the Oracles of God , 1 Pet. 4.11 . Silence is praise to thee , saith David , Psal. 65.1 . though ours turn it otherwise : the silent persevering in well doing , best praiseth and pleaseth God , Psal. 50.23 . Psal. 119.175 . O let my soul live , and it shall praise thee . The Nazarite ought to come unto such living souls ; and his soul shall live .

3. All the dayes that the Nazarite separates himself unto the Lord , he shall come at no dead soul .

What dayes of separation were these . The learned Jews have caught , that the time of the Nazerites now was thirty dayes , a whole Moneth ; and this they understand to be meant by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ver. 5. He shall be holy : because in that word , the number of thirty is contained . Howbeit this was to be understood , if he vowed himself a Nazarite , and named no certain number of dayes . Of these dayes we understand , Acts 21. v. 26. Acts 21.26 . where S. Luke mentions the accomplishment of the dayes of purification , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Against this word Purificationis , whereby Hierom renders 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Drusius excepts ; and we may as well except against the same word here Englished , purification , and for the same reason : Because purification is properly of those who were before unclean and impure ; whereas the Nazarites here mentioned had vowed against all uncleanness , and had kept themselves pure and holy to the Lord . In place of it we may put sanctification . There is reason enough for this in the precept : He who gives it , is Lord of all our time . Herein the Christians vow of spiritual Nazariteship exceeds that of the Law . That of the law might be temporary , as for 30 dayes ; but our vow in Baptism , whereby we are initiated into the Christian Nazariteship , is a vow of far greater abstinence , as to forsake the Devil and all his works , the pomps and vanity of the wicked world , and all the sinful lusts of the flesh . 2. Belief of all the Articles of the Christian faith 3. Of longer time to keep Gods holy will and Commandements , and walk in the same all the dayes of our life .

O ye Nazarites ! ye who have separated your selves to the Lord , come not at a dead soul all the dayes of your life . It is the soul and spirit that is mainly to be heeded . The holy Scripture reckons persons by their souls ; as Gen. 12.5 . all the souls , they had gotten in Haran ; and 46.26 . all the souls that came with Jacob into Egypt , and many the like : whereas we account men rather according to their bodies ; as when we say , no body , some body , a good body , &c. Vnde haec farrago loquendi venerit in linguas ? How come we to speak thus but from too little care of our souls ? which is helped on by mis-translation .

If we come at a dead soul , and so defile our own souls , all our former labour is utterly lost . The dayes that were before , shall fall , because his separation was defiled , Numb. 6.12 . He must begin again . And there is the same reason with the spiritual Nazarite , Ezech. 18.24 . When the righteous man turneth away from his righteousness , and committeth iniquity , and doth according to all the abominations that the wicked man doth , shall he live ? All the righteousness that he hath done , shall not be mentioned : in his trespass that he hath trespassed , and in the sin that he hath sinned , in them shall he die .

This no doubt , is a very great restraint upon the Nazarite . But a case may be put wherein he may seem to be released from this restraint . What if his Father or Mother , his brother or Sister die ? may not the Nazarite go in to them , or one or other of them , when they die ?

It is true , Father and Mother , Brother and Sister , they are near and endeering relations , and such as may much win upon us : This is a racite objection made unto the former strict precept . Unto which the Lord makes express answer in the following words .

He shall not make himself unclean for his Father or his Mother , for his Brother or for his Sister , when they die .

In these words are contain'd , the great restraint of the Nazarite from uncleanness .

Herein we have two divine Axioms .

1. The Nazarites Father or Mother , or Brother , or Sister , by dying , become unclean . 2. The Nazarite must not make himself unclean for his Father or his Mother , for his Brother , or for his Sister .

The latter of these supposes the former ; for unless the dead were unclean , how could they render the Nazarite unclean ?

But it may yet be enquired , what uncleanness this is in the dead father or mother , brother , or sister . For as for natural uncleanness , albeit there be in the dead man a resolution of the humours , and in time of the elements , which may be noysom , and perhaps contagious , yet neither of these is so speedy , as commonly their Funerals are . However to come in to the same house where the dead are , or to accompany the corps to the grave , can be no annoyance ; because the soul being departed , and the natural heat gone , which is the vehicle , and conveys contagion and infection while there is life in the body , the body being now dead conveys no contagion , corruption , or uncleanness unto those who come at it : so the Italian Proverb , When the beast is dead , the poyson is dead with it . Thus much we may say for natural uncleanness .

As for ceremonial uncleanness it s meerly positive ; and , according to the nature of a ceremony , it is , Pro arbitrio instituentis , according to the will of him who ordains it ; and so only temporary and for a time ; whence caeremonia hath the name from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , time ; because it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , only for a certain time ; and that significant also of somewhat that 's real , moral , and lasting .

It remaines therefore that the uncleanness here spoken of is only ceremonial , and that which imports unto us a morall uncleanness . And what 's that ? Sin and iniquity is the only true uncleanness . And therefore it s called by such names as in nature are unclean ; as mire and vomit , 2 Pet. 2.22 . the menstruous cloth of an unclean woman , Esay 64.6 . The dung of a man , Prov. 30.12 . you will say , these things should not be named . They are named so in Scripture , to discover unto us how abominable sin is unto God , and ought to be unto us . Yea , such is the odiousness and loathsomeness of it , that what ever in nature is , or seems filthy , sin borrows a name from it .

This uncleanness is of a diffusive and spreading nature , both in them in whom it first is , and in those also to whom they do affricare scabiem , they communicate their uncleanness . The leprosie begins with a spot of uncleanness , and spreads it self in the skin , and defiles the whole man , Levit. 13. Iniquity kindles from a spark ; then it burns all before it like a fire , Esay 9.18 . Behold 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , James 3. v. 5. how much wood a little fire burneth ?

2. This uncleanness is contagious and infectious and spreads it self unto others also , especially , if disposed and fitted to receive it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Evil words corrupt good manners . Or as some understand the words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , light and unsetled manners . For this uncleanness enters oftentimes into the soul ; and is conceived only by a word , & concepta cogitatio carnem commovet ad concupiscendum . Prophane and vain bablings , saith the Apostle , increase to more ungodliness ; and such words eat like a Canker , 2 Tim. 2.17 . And the eye is as treacherous in betraying the soul as the ear is ; for mors intrat per fenestras . Jer. 9.21 . the dead soul is infectious , and death from it , enters in by the eyes , the windows of the soul , Eccles. 12.3 . and corrupts it . Thus it first entred , Gen. 3.6 . and having found the way , it s become a beaten rode troden by many of old , and at this day , Judg. 14.1 , 2. 2 Sam. 11.2 , 3 , 4. Mars videt hanc visamque cupit potiturque cupitâ . Mars sees , and seen , desires , desired , enjoyes . Whence from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to see , comes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to love , saith the Etymologist . And therefore Job makes a covenant with his eyes , that he would not look upon a Maid , Job 31.1 . And David prayes , Psal. 119. Turn away mine eyes , that they behold not vanity .

But what reason may there be , why the Lord gives special charge to the Nazarite , that he come not at his Father or his Mother , his Brother or his Sister , when they die . There is greatest danger from them of all others . For , according to the nature of love , Amor transformat amantem in rem amatam , Love changes the party loving into the party loved . And therefore , especially in such deer and neer relations , men commonly oversee , and take no notice of their faults whom they love .

Beside , honour being a more eminent degree of love , is more attractive , and drawes more uncleanness from the party honoured . And therefore some followers of Plato , pourtraied in themselves what blemish their Master had in his body ; others the errours of his minde . Ye know whose speech it was , but not worthy of him ; Malo errare cum Platone , quàm cum caeteris Philosophis rectè sentire . I had rather erre with Plato , then be orthodox with other Philosophers .

Man is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an imitating creature . And therefore Apes , Monkies , and Baboons , who resemble men in their feature , are all Mimicks , and imitate what they see done . Now children brought up by their parents , and taught to honour them , have indeed no other patern for their imitation : and what either good or evil , they see in them , they swallow it without difference ; and rather the evil , because that most-what is rather predominant , and more attractive of its like in those who are already disposed thereunto . So that children insensibly , by little and little , steal the sins and corruptions of their parents , and become unclean by them .

3. The consecration of his God is upon his head .

These words are considerable either in themselves , or as they comprehend the general reason of the whole Law preceding .

Being considered in themselves , two things are to be inquired into : 1. What 's here meant by Consecration . 2. How we are to understand , that the consecration of his God , is on the Nazarites head .

The word here turn'd Consecration , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which the LXX render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a vow ; whether they read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies a vow , as Drusius conceives , or that they had reference to that part of the vow which the Nazarite vowed , the preservation of his hair .

Vatablus , and the Tigur in Bible have Naeser , retaining the Hebrew word . Two of our old English Translations , Coverdale and another turn the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 abstinence . The Chald. Paraphrast renders it a crown . So Drusius . The Spanish , although in the text it hath consecration , yet in the margent is Corona a Crown . So the word is turnd by the LXX , 2 Sam. 1.10 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 2 Chron. 23.11 . And Psal. 132.18 . upon himself shall his Crown flourish ; the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the same in the text . It s called the Crown of his God , because the Nazarite wears that Crown for the honour of his God ; and hereby his God honours him , according to 1 Sam. 2.

1. The true Nazarite is in eminent manner in covenant with his God ; it s said , the Crown of his God , &c. 2. The Crown , though on the Nazarites head , yet is Gods Crown . 3. Here is a ground of great thankfulness to be given unto our good God , that he is pleased to raise up eminent holy men and women who may be examples of purity and holiness unto their generation . The Lord commemoratest his his goodness unto his people , Amos 2.11 . as one of his special favours .

2. The words are considerable as the reason of the law preceding . The Nazarite must not drink wine , poll his head ; or defile himself by his father or his mother when they die , because the Crown of his God is upon his head .

1. The will of the Lord is , that the spiritual Nazarite for no person should become unclean . It s a known rule , Primum in unoquoque genere est mensura reliquorum ; the first in every kinde , is the measure of all the rest . Whereas therefore our Lord forbids the Spiritual Nazarites to defile themselves for their father or their mother , &c. when they die , since these dearest relations challenge our best affections ; therefore à fortiori the Lord forbids the spiritual Nazarite to be unclean for any other person whosoever ; because natural relations of all other are the strongest and most binding . So Sampson the Nazarite reasoned well if he could have held , Judges 14.16 .

Hence appears the reason why the believers , Saints and holy ones of God , are said to be made Kings and Priests , and a royal Priesthood unto God , and made such by Christ the King of Saints and high Priest of our profession , Hebr. 3. These two orders of men were crowned .

But if Kings and Priests and so crowned , and all such , over whom have they dominion ? whom do they rule ? Revel. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and shall reign upon the earth . Over whom else rule they but over their own spirits , Prov. 23.28 . The great Monarchs of the word who conquerd multitudes of nations and people , yet had not rule over their own spirits .

1. This justly reproves those who pretend the spiritual Nazariteship of Christianity , yet are wine-bibbers and drinkers of strong drink ; such as refuse to be subject unto God in holy life ; such as defile themselves with dead works ; these are no Nazarites ; they have lost their crown , they have broken their vow of the spiritual Nazariteship .

2. Such as having consecrated themselves , defile themselves . All their labour they have taken , is in vain , as the Nazarite lost all his dayes that were past , when he defiled himself , Numb. 6.10 . And all the righteousness that he hath done , shall nor be mentioned : in his trespass that he hath trespassed , and in his sin that he hath sinned , in them shall he die , Ezech. 18.24 .

3. But more are they to be reproved , who having lost their own crown , and broken their vow of spiritual Nazarites , attempt to take away the crown from others , to corrupt the Nazarites , to inveigle others into their excess of riot . This is a very high provocation of the great God , and exceedingly moves his wrath , as appears , Amos 2.11 , 12. they gave the Nazarites wine to drink , thereby to enfeeble them ; therefore the Lord threatens to enfeeble those corruptors of his Nazarites . These , and such as these , are the greatest enemies of the Common-wealth , who deprive it of such Nazarites as in perilous times might avert the wrath of God from us , as they were wont to do , 1 Mac. 3.46 . Lord stir up many such among us !

Mysticè . The Head of every man is Christ , 1 Cor. 11.3 . And if Christ be the Head , what is the Crown ? What else but the spirit , and minde , the Lamp of Christ ? as Job saith , Job 29.3 . His Candle shined on my head . All the thoughts , they are in the power of the true Nazarite . All the affections are under his power . And therefore some have rendred 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 abstinence , viz. from all vain desires , all corrupt affections . He wears not the Crown in vain . He who sets the Crown on his head , gives him power to tread upon Serpents and Scorpions , and all the power of the enemy ; yea , to tread Satan under his feet , Rom. 16.

This is a ground of exhortation to the true Nazarites of the Philadelphian Church ; it s the Lords exhortation to them , Keep what thou hast , and let no man take thy Crown , Revel. 3.11 . These are they who are made Kings and Priests unto God . Now it is not for Kings to drink wine , nor for Princes to drink strong drink , Prov. 31.4 . Nor is it for Priests to drink wine nor strong drink , Lev. 10.9 . Nor is it for the spiritual Kings and Priests to distemper their souls with the joyes and delights of the earthly life , as I have shewen . But they ought to be wholly subject unto their God , to whom they are consecrated , and whose Crown they wear .

Nor ought they to touch any unclean thing , whether of man or beast . Num. 19. v. 11. He who toucheth the dead of every soul of man , must be unclean seven dayes , Numb. 19.11 . For the filthiness of a man is much more noysom and unclean , and renders men more unclean then the uncleanness of a beast . The beasts uncleanness makes a man unclean onely untill the evening , Levit. 11.32 . but the uncleanness of a man polluted a man and made him unclean seven dayes , Num. 19.11 . And in nature the stench of a prison is loathsome ; but the smell of a Stable is , to many , delightful . It is true , the brutish and carnal uncleanness pollutes ; but the uncleanness of a man , as he is a man , pollutes seven times more . Carnalia peccata plus habent infamiae ; spiritulia verò plus habent de natura peccati . The bestial and fleshly sin is more infamous ; but the spiritual sin hath more of the nature of sin in it ; saith one of the pious Ancients .

And in all these , there ought great strictness to be used : For there is not the same reason of the Divine Law which is of our Humane Laws . We say , De minimis non curat Lex , The Law regards not the least matters . As the Law forbids annoyance of the High-ways : Nor must the Carkase of a Horse or Dog or the like be thrown into a Common rode . But what if a dead Mouse be thrown there ? The answer is , De minimis non curat Lex ; The Law takes no notice of things so small . And some , out of their Epicurean spirit , would perswade us , that Non vacat exiguis rebus adesse Jovi , that God is not at leisure to heed small matters . Under which pretence , they plead for their infirmities , and those of the largest cize ; and by that name , they understand their gross habitual sins . But the wise man tells us , that he who neglects small things shall fall by little and little , Ecclus. 19.1 . Surely our God neglects not , but forbids and punishes even the smallest sins neglected and unrepented of and not forsaken . Therefore vers. 3. of this Chapter , the Lord forbids the Nazarite not only the drinking of Wine and strong drink , but also Vinegar of Wine , Numb. 6. ver. 3. and Vinegar of strong drink ; neither shall he drink any liquor of Grapes , &c. Howbeit the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies not the liquor or juice of Grapes : For that was before forbidden in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Wine : For what is Wine but the juice or liquor of Grapes , if the Wine be made of Grapes ? For Wine may be made of many other things ; as Diodorus Siculus writes of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Barley-wine . What then may 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here signifie but water wherein the Grapes have been steeped , tinctured and moystened , as in some sleight decoction . And therefore Arias Montanus renders the word made factionem , moystening .

The Lord here , when he would prohibite the Nazarite the use of Wine , he forbids all , what ever belongs to it . And thus some understand the Lord Jesus , Mat. 5.33 . when he saith , swear not at all : That he well knowing how frequent swearing and forswearing was among the people , and how true it is , Qui facilè jurat , facilè pejerat , He who easily swears , easily forswears himself ; That therefore he might restrain men from that frequent sin of perjury , he prohibites what usually leads men thereunto . Thus the Lord having given strict charge to Adam , that he should not eat of the forbidden fruit , Adam gives charge to Eve , that she should not touch it : as we charge our children not to come neer the well . And thus the wise man gives charge to his children , Prov. 4.14 , 15. Enter not into the path of the wicked ; go not in the way of evil men , avoid it , pass not by it ; turn from it , and pass away . And the wise men of the Jews perswaded the Nazarites , that they might the better observe their vows , not to go into the Vineyards .

This no doubt is a great error in the sons of men , they fear lest they should commit some great sins , and regard not the less sins , which insensibly dispose them to the committing of the greatest . And therefore the Scripture warns us that we take great heed of the little sins . A little leaven leavens the whole lump , Gal. 5.9 . And he who keeps the whole Law and offendeth in one point is guilty of all , Jam. 2.10 . O take heed , lest any root of bitterness springing up trouble you , and thereby many be defiled , Heb. 12.15 . Whence it appears , that the will of the Lord is our sanctification , & in modico & in magno , our whole , our thorow obedience .

For in this vow of a Nazarite was prefigured unto us , the state of perfection ; such as was held forth unto us in the High Priest on whose forehead was the golden plate with this inscription 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Holiness unto the Lord , or , The Holiness of the Lord , Exod. 28.39 .

This type was really and in the Truth fulfilled in Christ the true Nazarite , the true High Priest . The same perfect life is held forth unto all , and required of all , who are Christs . What else means the Apostle , 2 Cor. 6.17 . where he saith , Come out from among them ? ( which is also the Prophets invitation , and call unto us , to come forth out of the confused spiritual Babel . ) And be ye separate ; be true Nazarites , separate your selves unto the Lord . Touch no unclean thing ; come not at any dead soul . Be not so endeared unto Father or Mother or Brother or Sister , when they are dead in trespasses and sins , as to be defiled for them . Though the Priest of the second order , might be defiled , the true Nazarites , who are made like unto the great High Priest , as he might not be defiled , no , not for his Father or for his Mother , Levit. 21.10.11 . So neither ought we out of natural endeerment or indulgence , to be spiritually polluted , no , not for our Fathers and Mothers .

Forasmuch as Christ hath suffered in the flesh , arm your selves with the same ( suffering ) minde : For he who hath suffered in the flesh hath ceased from sin . He who doth the will of my Father which is in heaven , he is now adopted into the Divine linage , he shall be my Mother and Sister and Brother , Mat. 12.50 . And God the Father speaks unto such Nazarites who separate themselves to the Lord , unto such Levites who in this case , say to their Father and to their Mother , I have not seen him , neither did he acknowledge his brethren , nor do they acknowledge their children ; for they have observed Gods word , and kept his Covenant , Deut. 33.9 . Vnto such Levites , unto such Nazarites , such separated ones , he saith , Be ye separate ; own no father nor mother nor brother nor sister upon earth , and I will receive you , and I will be a father unto you , and ye shall be my sons and daughters , saith the Lord Almighty , 2 Cor. 6.17 , 18.

Be we exhorted to separate our selves unto the Lord , to become true Nazarites , that we may obtain the Crown of our God . This seems to be the drift of the Apostles exhortation . 2 Cor. 6. as I shewed before .

How shall we obtain this Crown of our God ? The Nazarite by wearing of his hair professed himself subject unto God , as the woman hath power on her head , 1 Cor. 7.

This subjection is unto the will and law of God , and he is in meditation of the law day and night , Psal. 1. Hereby he is rendred humble , contrite and mortified , endures temptations , and so obtains the Crown of life , James 1.12 .

See how this was prefigured in Esther the invisible and hidden Church , Esther 2. She had neither father nor mother , v. 7. they were both dead . Such a virgin Church as the Psalmist speaks unto ; Hearken , O daughter , and consider ; forsake thine own people and thy fathers house , Psal. 45. But did she not make her self unclean by her father or her mother when they died ? No , Mordecai took her for his daughter . Mordecai : who is that ? Amata contritio , bitter contrition . A figure of the holy Law , which renders us contrite and humble , the son of Jair the light . Or Mordecai is docens contritionem , teaching contrition . He becomes the father of Esther ; or Myrrha contrita , Myrrh contrite . Myrrh is a principal preservative against infection and contagion . And Mordecai bitter contrition , and teaching contrition , Myrrh contrite preserves Esther from uncleanness of her father and her mother . The law of God teaching and rendring us contrite and humble , is a principal antidote against dead works .

Esther is commended unto Heghe the Keeper of the women , Esth . 2. And what is Heghe ? Meditation ; so Heghe signifies . And Heghe is an excellent Tutor to the women , the thoughts they are spiritually the woman , 2 Cor. 11. I fear , lest as the Serpent beguiled Eve through his subtilty , so your 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , your thoughts , should be corrupted from the simplicity that is in Christ . Esther is a long time preparing . And manifold preparations are required of the people of God , Luke 1.17 . to make ready a people prepared for the Lord . They were prepared before , and John must yet make them ready .

Esther thus prepared is commended to Ahashuerus the Prince and the Head . And he sets the Crown royal upon Esthers head , Esther 2.17 . The like promise is also made by the true Ahashuerus unto us , that if we be prepared members of the invisible Church , and bear the Cross , we shall also wear the Crown ! For blessed is he that endureth temptation : for when he is tryed , he shall receive the Crown of life , which the Lord hath promised to them that love him , James 1.12 .

One spoon of ten shekels of gold . ] The word here rendred a Spoon , as also often in this Chapter , Numb. 7. v. 14. seems to be mistaken by our Translators , as I have shewen on Exod. 25.29 . or on Exod. 37.16 . more fully . The word rather seems to be a vessel for incense ; as it is here used , which I prove by reasons there shewen .

Sprinkle water of purifying upon them . Numb. 8. v. 7. And let them shave all their flesh , and let them wash their clothes , and so make themselves clean . ] . The words contain the manner of purifying the Levites , viz. by sprinkling water of purifying upon them . But the words rendred water of purifying , are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , waters of sin , or sin waters .

So that the Translators rather express the use and effect of these waters , then render the words in their proper sense ; as Arias Montanus hath done , who turns the words Aquas peccati , waters of sin . So the Tigurin Bible , and Vatablus . Martin Luther also turns them by one word , Sundwasser , so Piscator , and one Low Dutch. So Ainsworth . And although the LXX have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , water of purifying , whom our old and new Translators follow , yet cannot the words be so turnd without a trope . Nor hath the Translator of the Chald. Paraphrast dealt candidly ; who turns 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Aquas lustrationis , waters of purging , which exactly answers the Hebrew , waters of sin .

But what water is it that can purifie the man from his sin ? we read not yet that the water of separation is commanded to be made , which is first enjoyn'd , Numb. 19. and not before .

The Jews have a good rule , which is of use here , Non est prius & posterius in lege . There is neither before nor after in the Law . So that howsoever as yet the sin-water were not commanded to be made ; yet that which was typified by it , the blood of Christ ( the Lamb slain from the foundation of the world , Rev. 13.8 . ) is the true holy water , or sin-water . Yea , lest any age should want an expedient and effectual mean for the purging and cleansing from sin , the Apostle applying this type unto the truth , saith thus , Hebr. 9.13 , 14. If the blood of Buls and Goats , and the ashes of an Heifer sprinkling the unclean , sanctifieth to the purifying of the flesh , how much more shall the blood of Christ , who , through the eternal Spirit , offered himself without spot unto God , purge our conscience from dead works , to serve the living God ? Whereby the Apostle holds forth unto us that everlasting sin-water , the pretious blood and eternal Spirit of Christ , which cleanseth us from all our sins , 1 John 1.7 .

But as our Translators , in the first part of the Levites cleansing , make no mention at all of sin which is to be purged ; so neither in the second part of it , do they express the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Rasor which they must let pass over all their flesh . But instead of this , they put what they judged equipollent hereunto , let them shave all their flesh ; which is not a genuine translation , but an exposition . And they cast the true translation of the words into the margent . And what becomes of them and all the rest , in the Pocket Bible ?

The third part of the Levites cleansing , [ Washing their clothes , ] is tacitly implyed the whole mystery of sprinkling the sin-water , and cutting off the hair , viz. the purifying from the superfluity of naughtiness , even the sinne it self . So much is intimated in the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their clothes , which may as well be rendred , their sins and wickednesses , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies .

O what an exact holiness and purity does the most holy God expect from us , who profess our selves such as cleave unto him , when he requires so many purifications of the sons of Levi , as we read here , and Malac. 3.3 . Lord sprinkle us from an evil conscience ; Lord wash us thorowly from our iniquity , multiply , or rather wash me from mine iniquity , and cleanse me from my sin , Psal. 51.2 .

From the age of fifty years , Numb. 8. v. 25 , 26. they shall cease waiting on the service thereof , and shall serve no more , but shall minister with their brethren , &c. ] Our Lord himself tels Moses , the argument of these words , together with the former and those which follow , Verse 23. The Lord spake unto Moses , saying , This is that belongeth to the Levites , from twenty and five years old , and upward , they shall go in to war the warfare of the service of the Tabernacle of me●ting ; and from the age of fifty years they shall return from the warfare of the service thereof , and shall serve no more , but shall minister with their brethren , &c. So that the words contain the common term between the Levites service , and their ministry ; which may be resolved into these divine sentences .

1. The Levites waited on the service of the Tabernacle . 2. From the age of fifty years they shall cease from waiting on the service of the Tabernacle . 3. From the age of fifty years , they shall minister with their brethren . 4. From the age of fifty years , they shall serve no more , but they shall minister .

The Levites waited on the service of the Tabernacle of meeting . The Levites may be understood either more specially according to their office , or men generally all such as by faith and good will cleave unto God . Psal. 51. v , 2. What is here turn'd waiting , is indeed warring the warfare of the service of the Tabernacle of meeting . He shall go in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to war the warfare of the service , &c. v. 24. So Tremellius , Diodati , Pagnin , Ainsworth , and Piscator render the words , he shall return from the warfare of the service . Arias Montanus , Revertetur ab exercitu , he shall return from the army . And so no doubt the words properly signifie , not waiting , as ours turn them . Whereby the metaphore chosen by the holy Spirit , is waived , neglected , and lost .

The reason why this service of God is called a warfare ; he who desires to draw near and cleave unto God , will easily understand , when he shall finde the law of his members warring against the law of his minde . When he shall perceive that the world 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 lies in the evil one , 1 John 5. v. 19. Ephes. 6. v. 12. who goes about seeking whom he may drink up . When he shall consider , that he must wrestle with Principalities and Powers , with the Rulers of the darkness of this world , with spiritual wickedness ; or rather the spirituallies of wickedness ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) in high places . There 's no word answers to places . The words are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in heavenly things , Such a service of God may well be term'd a warfare .

1. The service of the Levites about the Tabernacle of meeting was , a laborious service . It s called in the text , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies the greatest pains and toyl that men undergo , in peaceable times , the labours of the ground , in plowing , sowing , harrowing , fallowing , twifallowing , trifallowing , &c. and this yearly ; Nam redit agricolis labor actùs in orbem . The Plowmans labour turns round every year . It s the greatest labour and pains that men can undertake , in troublesome times , therefore it s called warfare in the text . It contains in it self compendiously all evil : And therefore war is called evil , as the sum of all evils , Esay 45.7 .

The principal labour of the Levite , was bearing the burden of the Tabernacle . Ye finde all the parts and utensels of the Tabernacle divided among the Kohathites , the Gershonites , and the Merarites , Numb. 4. which they must take up and bear , so often as the Camp removed .

Mysticè . Such is the labour of the spiritual Levite in the greater and better Tabernacle , Hebr. 9.11 . He has his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 his great labour and toyl about a worldly Tabernacle of earthly minded men . He breaks up the fallow grounds , the earthly hearts of men , which have long lien lay . He sowes the feed of the Word which the fowles of the air , the evil spirits devour , Matth. 13.4 . with 19. The Sun of persecution scorcheth it , v. 5.6 . with 20.21 . The thorny cares choak it , v. 7. with 22. And it is well , if one fourth part of the soyl , prove good and fruitful , v. 8. with 23. So that the most part of his labour is quite lost , and he spends his strength in vain .

Hence it is that the spiritual Levite is compared to the laborious Ox , Deut. 25.4 . 1 Cor. 9.9 , 10. He treads out the corn , he separates the pure grain from the husk , he brings forth the Spirit out of the Letter . So that great increase is by the strength of the Ox , Pro. 14.4 . Yet too often the mouth of the laborious Ox is muzled , contrary to the command of God , 1 Cor. 9.9 . by sensual , brutish , earthly-minded men .

But the greatest labour of the spiritual Levit , is the bearing of the Tabernacle and the parts of it , even that spiritual Tabernacle wherein Christ dwels , John 1.14 . Of which burden even Moses , and he a Levit , complains , Deut. 1.9 . and elsewhere .

In this regard , the spiritual Levit was figured by the Camel , a creature that seems to be made to bear burdens ; and accordingly he is so ready to bear them , that he kneels down that the burden may be laid upon him . Of his hair , penitential garments were made of old ; such were those of Eliah and John Baptist : Does God take care for Oxen ? 1 Cor. 9.9 . or Camels ? For our sakes no doubt was that written . These are part of the herd called Animalia Dei , Gods animals , Psal. 68.10 . Among those beasts Jesus Christ is born , Matth. 2. the resigned patient beasts , Zech. 2.4 . beasts before thee , Psal. 73.22 . made to bear the burdens of the weak ones , their many frailties and infirmities , their murmurings and repinings , their contumacies and obstinacies ; while meantime , in great patience and long-suffering , they endeavour their repentance and amendment of life .

2. Note here a great difference between the temperal and spiritual warfare . 1. In the temporal the enemies are outward . In the spiritual , they are inward according to the former ; Kings go out to battel , 1 Chron. 20.1 . According to the latter , the Levites go in to war the warfare of the service , Numb . 8.24 . 2. The Prophet Esay gives us another difference : For every battle of the warriour , is with confused noise , and garments rolled in bloods : But this with burning and smell of fire ; as in the battle of Gideon against the Midianites , Esay 9.5 . which was not managed by might or by power , but by Gods Spirit , which is as fire . So that when that light and fire appears , all the divided judgements ( so the Midianites signifie ) fall foul one upon another , and Gideon who breaks and treads under the sin ( as his name signifies ) obtains a glorious victory . O that unto us that childe were born , that unto us that son were given who may make good his great name in us , according to the following words .

3. Men engage themselves in outward wars , to satisfie the policies , lusts , ambition , revenge and covetousness of the worldly Potentates , — Delirant Reges ; Plectuntur Achivi . Ahab was ambitious and covetous ; and for the satisfaction of his lusts , all Israel mst be scattered on the hills , 1 Kings 22.17 .

But in the inward warfare the spiritual warriour endures hardship as a good souldier of Jesus Christ , he entangleth not himself in the affairs of this life , that he may please him who hath chosen him to be a souldier , 2 Tim. 2.4 .

O ye Levites ! these things belong unto you , saith the Lord , v. 24. if we cleave unto the Lord , as we all profess our selves to do , and it is the business which the name it self imports , how can we adhere unto any creature which may intervene and hinder our immediate union and cleaving unto him ?

2. From the age of fifty years , they shall cease from waiting on the service of the Tabernacle of meeting . There seems some jarring between Numb. 4. and this place , Numb . 8. For in the former place , the time of the Levites warfare begins at thirty years of age . But here Numb. 8. their warfare begins five years sooner , viz. at the twenty fifth year of their age .

The reconciliation is easie , according to Rabbi Solomon , and others who follow him . That , whereas the Levites warfare consisted of two parts , whereof the former was spent in learning the rudiments of those rites and ceremonies which belonged unto their office . This was the first part of their warfare , which continued from the twenty fifth year of their age , until they were thirty years old . At that age , being the age of full strength , they entred upon the second part of their warfare , wherein they continued twenty years , viz. until the fiftieth year of their age , when the bodily strength of a man begins to fail him .

And the reason is evident . Nature now weary , requires ease and rest . The souls of the Levites , as well as others , dwell in houses of clay , Job 4.19 . weak and brittle . And although the soul in her other house , her astral body , be strong , vigorous , and able for action , yet while it acts in and by an elementary body which daily moulders away , in that case , though the spirit be willing , yet the flesh is weak . Though there may be actûs eliciti , actions drawn forth of the soul ; Yea , and imperati , actions commanded also by it , yet they must needs be weakly performed , when the keepers of the house tremble , and the strong men bow themselves , and the grinders fail , because they grinde little , and they that look out of the windowes be darkned , &c. Eccles. 12.3 .

Whence we learn , 1. That the Lord requires our full strength to be wholly spent in warring the warfare of his service . The full strength of a man begins about the thirtieth year of his age . At that age Joseph began to serve the Lord in the kingdom of Egypt , Gen. 41.46 . and David in the kingdom over Israel , began his reign and the service of God and his generation , at the same age , 2 Sam. 5.4 . Acts 13.36 . And at the same age the Lord Jesus being the truth of both these types , he began to serve the Lord , in his temporal dispensation , Luke 3.23 .

2. The Lord requires all our time of strength to be imployed in the spiritual warfare , even from the full strength at thirty years , until the decay of it at fifty . Nor will any one , who serves the Lord out of love , which is the highest and most acceptable service , Exod. 20.6 . Otherwise conceive , but that all that time is utterly mis-spent and lost , which is imployed in any other service ; since the Lord requires all our strength , and all our time to be spent in his service of love , Luke 10.37 . There is an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 enough and more then enough of our time wasted in the service of sin , how little soever of our time hath perished in it . And here I meet with a Scripture , which I beleeve , is much mistaken , 1 Peter . 4.1 , 2 , 3 , 4. Forasmuch therefore as Christ hath suffered in the flesh , arm your selves with the same minde ; because he who hath suffered in the flesh , hath ceased from sin ; that he should live no longer the rest of his time in the flesh , to the lusts of men but to the will of God .

The Apostle having propounded his general exhortation , in the first words ; Arm your selves with the same minde , according to the patern of Christs suffering in the flesh ; he explains , what he means by suffering in the flesh , viz. ceasing from sin ; which explication given , he proceeds in his general exhortation , interposing himself , by a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that ye or we no longer should live the rest of your or our lifetime to the lusts of men , but to the will of God . For that second verse is not to be knit to the exegesis or explication in the next preceding words , but to the general exhortation in the first words . And so to be read , as if they were put in a Parenthesis by themselves .

What some might doubt , that the words in our translation are in the singular number and third person , That he no longer should live the rest of his time in the flesh , &c. I answer , the Verb 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is in the Infinitive ; and so may be rendred according to either number and any person : But it suits best with the general exhortation propounded in the plural , Ver. 1. and so followed ver. 3 , 4. as Dr. Hammond hath judiciously observed . But let us resume our business .

3. It is not the will of the Lord , that his souldiers should be alwayes warring , that they should alwayes be fighting . Surely men fight not but with hope of overcoming , and an end there must be of their fighting ; because the Lord of hosts engageth us in this battle ; and he does nothing in vain . Yea , we read , that the Prophets must comfort Jerusalem and tell her , that her warfare is accomplished , Esay 40.2 .

4. There is a time when the spiritual Levite is discharged from warring the warfare of the Lord ; a time when he shall return from the warfare of the service . Among the many opposite times for many businesses , the Wiseman tells us of a time for war , and a time for peace , Eccles. 3.8 .

5. The proper time of returning , ceasing , and resting from the spiritual warfare , is the time of the Spirit . Where the Spirit of the Lord is , there is liberty . And this is the time hinted and figured in the text before us ; the age of fifty years . Which , if we render according to the Hebrew , word for word , they sound thus , From a son of fifty years ; that is , from a son born of the spirit , figured by the number fifty .

For thus in type the Levites , the Kohathites , Gershonites , and Merarites , although , for diverse reasons , already shewen , they began their service at different years of their age ; yet they all ended their service at fifty years of age , as appears in them all , Num. 4.15 . And from fifty years of their age , they must return from the warfare of the service .

More particularly ; as fourty years is the time of separation , trial of faith , & obedience , the time of sin , punishment of sin , & humiliation and repentance , and mortification of sin , as I shall shortly shew if the Lord will . So the number of fifty notes remission and pardon , yea , doing away of sin . Whence it was , that the 50 year was the year of Jubile , the year of Release , as it is called , Levit. 25. It is very often in that Chapter called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the LXX , remission of sins , the time of giving the Law , and giving the holy Spirit , Acts 2.1 . The time when they who have mortified their sins are born from the dead , and become born of the Spirit . Thus when David had now fought the Lords battles , Solomon his son succeeded him , a man of peace and rest .

6. We may note from hence , the Lords gracious dealing with those who labour in his service . The Levites who had laboured twenty years in bearing burdens , besides five years spent in preparation to their warfare , had a time when they were milites emeriti , as souldiers discharged from warring the warfare of the service , when they must serve no more , but minister with their brethren in the Tabernacle of the meeting , to keep the charge , and shall do no service , Numb. 8.25.26 . And no doubt but some Analogie there is between the Levitical and Evangelical service in regard of time . If they rested at fifty years , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and indulgence of the Gospel may allow an Evangelical Levit some ease at sixty years , yea , at sixty three years of age , after nine climactericals ; when old age it self begins to be burden enough . Provision was made for the Levite now super-annuated under the Law . And did the Lord wholly neglect his Evangelical Levites , when their strength faileth them ? Surely no : Liberal maintenance was provided for them , whereby their old age might be cherished , after their hard duty performed .

But when the Gospell Levites made the people stumble at Gods Law as impossible to be kept , or , ( which amounts to the like ) not belonging to those under the Gospel ; when they corrupted the covenant of Levi , Mal. 2.8 . when the people enlarged their desire like hell , Habak. 2.5 . The Levite now past his labour , is as much regarded as an old Horse which hath ease and rest only when he is dead .

But this is a remediless complaint , when what was provided and consecrated unto the support of the aged Levites , is diverted unto other , and those ( to speak most sparingly ) whrse ends .

May not the consideration of this , shame us who pretend our selves to be spiritual Levites , such as cleave unto the Lord ( they are the true Levites ) yet spend our strength and chief time of our strength from twenty five till fifty years of age , ( may I not say of some , till sixty , yea seventy years of age and upward ? ) in the war of their members , following their fleshly lusts which fight against their souls ?

Be we rather exhorted to hasten the coming of the fiftieth year , that year of release from our hard duty and service . That acceptable year of the Lord ; that day of the Lord whose approach we must hasten . 2 Pet. 3. v. 12. Hasten the comming of the day of God . So Erasmus renders 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 2 Pet. 3.12 . Accelerantes adventum , hastening the coming or presence of that day of God . It s an expression somewhat strange : for we rather wish , Phosphore redde diem — that the time were come , then that we should come to the time or day . Indeed that day of the Lord is alwayes ready , and would shine unto us . but we interpose our clouds or mists and darkness of our sins between it and us . We draw our selves in a boat with cords to the shore , when the shore seems to come unto us . And so it is when we are drawn by the cords of love , unto that day of our God ; and the Lord is drawn by his love toward us ; as when the Prodigal son returned , his father saw him a far off , ran unto him and kissed him . Thus the Lord meeteth him who rejoyceth and worketh righteousness , Esay 64.5 .

But when the Levites strength is spent in warring the warfare of the Lord , must the Levites then be idle ? Surely no : they must now minister .

There is no part of time that wholly exempts any man from serving God . If the enemies be subdued in the spiritual warfare , being delivered out of the hands of our enemies , we must serve him in holiness and righteousness all the dayes of our life .

As for the two following divine sentences ; 3. That the Levites must minister . 4. Not serve , but minister , I have noted somewhat that may give light unto them , on Gen. 39.4 . upon the Translators mistake there , which I shall not here repeat .

Let the children of Israel also keep the Passeover at his appointed season ; Numb. 9. v. 2 , 3. in the fourteenth day of this moneth at even , ye shall keep it in his appointed season , according to all the rites of it , and according to all the ceremonies thereof shall ye keep it . ]

These words contain the Law touching the due observation of the Passeover to be kept in the due time appointed for it , and according to the manner prescribed of keeping it . But special charge is given concerning the time , which is twice mentioned , in his appointed season ; and again , in his appointed season . Why then do our Translators point us to one evening , when the Scripture tels us of two evenings , and mentions them precisely both here , and Exod. 12.6 . And appoints the set time when the Passover must be killed , and the Feast kept , viz. between the two evenings .

It is true , that secundùm idolum fori , according to our common notion we know but one evening in one day ; and that about Sun-setting ; whence our English word evening is from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Bed , because the evening or eventide is Bed-time .

But it s reasonable , yea , necessary , that our notions be conformed unto the Scriptures expressions ; not that we should force the Scriptures to our notions . For our understandings , wills , affections , actions , life and manners , are all of them to be shaped and fashioned according to the Canon and rule of the Word ; the Word is not to be formed or modeled according to our understandings , wills , affections , life and maners . It was a foul oversight of the Translators to render these words , Rom. 6. v. 17. Rom. 6.17 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , But ye have obeyed that form of doctrine which was delivered you : whereas the words sound thus ; But ye have obeyed that form of doctrine , unto which ye were delivered . This they acknowledge to be the sense of the Greek text ; which yet they cast into the margent . Where this true translation and many other , more agreeable to the Original , then what they put in the text , are utterly lost in all our English manual Pocket Bibles .

But come we to our two Evenings ; whereof the one is the declination of the Sun from the Noon-point : the other is the setting of the Sun . And therefore the Chald. Par. renders between the two Evenings 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 not , as he is translated , ad vesperam , toward the evening , but between two Suns , viz. the declining and setting Sun . The LXX therefore hath , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , toward the Evening . And that this was the preceise time of killing the Passover ; Josephus testifies Antiq. lib. 16. cap. 10. And Solomon Jarchi , and from them Cajetan and others .

The reason of this exact observation of time for the killing of the Passover , was , that there might be a due correspondence between the type and the truth ; between the slaying of the Passover , and the crucifying of Christ , who is our Passover , 1 Cor. 5.7 .

For , whereas the Jewes divided their day into twelve hours , ( which they made longer or shorter , according to the divers parts of the year , ) so saith our Lord , Are there not welve hours in the day ? John 11.9 . at the third hour , that is , our nine a clock in the morning , they offered up the Morning Sacrifice , a perfect Lamb ; and betwetn the two Evenings , about our three a clock after noon , they offered up the Evening Sacrifice , Exod. 29.38.39 . Numb. 28.3 . This is the offering made by fire which ye shall offer unto the Lord , two Lambs of the first year , perfect in a day , for a continual burnt offering : the one Lamb shalt thou offer in the morning ; and the other Lamb shalt thou offer between the two Evenings .

These things befel that people in figure , and were written for our admonition , that we might the better be confirmed and assured , that the Lord Jesus Christ is the true Paschal Lamb , 1 Cor. 5.7 . the true daily sacrifice , that Lamb of God who takes away the sins of the world , John 1. For as , among the many lawes touching the Paschal Lamb , this was one , which was observed in the accomplishment of it in the Lord Jesus Christ , John 19.26 . A bone of him shall not be broken ; and therefore they brake not his legs , as they did theirs who were crucified with him : So like charge is given , in the Scripture before us , concerning the time , when Christ our Passover was sacrificed for us ; which is observed very punctually by the Evangelist S. Mark , Chap. 15.25 . It was the third hour , when they crucified him : the usual hour of the Morning Sacrifice , ( although , that time might be allowed to other Sacrifices , which by no means , might precede this , the Morning Sacrifice was sometime offered more early . ) The same Evangelist saith , that at the ninth hour , ( or three a clock after noon , the time of the Evening Sacrifice , unless it did somewhat anticipate , for the reason above named , ) at that same ninth hour Jesus cryed with a lowd voice , and gave up the ghost , Mark 15.34.37 .

All which , although it be very well worth our observation , and may be a good subject for our meditations to busie themselves about , especially the Passion week now instant , yet I believe , there is somewhat of neerer concernment unto us , which may hence be taken notice of ; without which , all our meditations about Christ crucified without us , so many hundred years ago , will very little avail us toward our salvation .

Surely as we are with the Lord the Sun of Righteousness , so is he with us , as I have lately shewen . If therefore we decline from our obedience , become Apostates unto the light , and turn from the Lord , and follow the Prince of darkness , and will do his lusts , these are two spiritual evenings , between which , the Paskal Lamb is slain . Which are the very same with that of the School ; that sin consists either in aversione à Deo , or conversione ad creaturam , in turning away from God , or turning to the creature . The same two evils which the Prophet saith , the people had committed , They have forsaken the Fountain of living waters , and digged to themselves Cisterns or pits , broken pits or Cisterns which will hold no water , Jer , 2.13 .

According to this distinction , we may reconcile the Wiseman and the Apostle : who indeed differ not but only seemingly . We read Ecclus. 10.12 . that the beginning of pride is when one departeth from God , and his heart is turned away from his Maker : For pride is the beginning of sin , &c. that is , Quoad aversionem à Deo , so far forth as a man , through pride , ( which is an high opinion of a mans own excellency , ) turns away from God . But the Apostle speaking of the other term , 1 Tim. 6.10 . Covetousness , saith he , 1 Tim. 6. v. 10. is the root of all evil . For so I would rather turn 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 covetousness , or concupiscence , then strictly , according to the etymon , the love of money , or rather , silver , as the Syriac renders it . For so it is not adequately true , that the love of silver is the root of all evil ; which may be said as well of gold or any other creature . And therefore , the Vulg. Lat. renders 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Cupiditas , covetousness , or concupiscence . Between these two spiritual evenings , the turning from God , who is our life , Deut. 30. and the turning to the creature , the man dies , from his spiritual life . For the declining or turning away of the simple , shall slay them , Prov. 1. v. 32. and the prosperity [ or rather , the ease or rest in sin , ] of fools shall destroy them , Prov. 1.32 . where , ( whether it be the Translators , or the Printers fault , I know hot , but the marginal reading , [ or ease of the simple ] is misplaced , being directed to the former member of the sentence , unto which it belongs not ; not to the latter , unto which word [ ease ] may belong , as answering to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which they turn , prosperity ; but the word simple may there be well left out : For though 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the former part of the sentence , signifie simple ones , such as are easily perswaded to folly ; yet 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the later part , signifies not such simple men , but arrant fooles , as being joyn'd with the brutish person , and opposed to the wise , Psal. 49.10 . troublesome turbulent fools ; whence the Star , or rather Constellation called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hath its name , or they from it ; which raiseth great storms and tempests , especially in the straights of Sin 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 subject to it , saith Benjamin in his Journal . the wicked fool is as the troubled sea when it cannot rest , whose waters cast up mire and durt , Esay 57.20 .

Now , as the sinful man dies from the divine life , between these two spiritual evenings ; so doth the Lamb of God , the Paschal Lamb also die from the sinful man , between the same two evenings . For while we are yet sinners , Christ died for us , Rom. 5.8 . as being wounded not only for our transgressions , and bruised for our iniquites , as our Translators turn those words , Esay 53. v. 5. Esay 53.5 . but , as they ought to be rendred , He was wounded of our transgressions , and was bruised of our iniquities ; the words are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which sound , of our transgressions , and of our iniquities . And so Arias Montanus turnes them , A prevaricationibus and Ab iniquitatibus nostris . And Tremellius , Dolore afficitur à defectionibus nostris , atteritur ab iniquitatibus nostris , he is grieved of our failings , he is bruised of our iniquities . Which Verbs he puts in the Present tense , implying , that , as in the Prophets time , so long before Christs temporall dispensation , and manifestation in the flesh ; so in our times also , so long after the dayes of his flesh , and his temporal dispensation , our sins wound and bruise the Christ of God , as he complains , I am broken with their whorish heart which hath departed from me , Ezech. 6.9 . and the like is affirmed , Hebr. 6.6 . and 10.29 .

The Apostle gives us serious advise touching these Evenings , Ephes. 4.26 . Be angry , and sin not : let not the Sun set upon your touchiness , fretfulness , or peevishness , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Sol ne occidat super iracundia vestra , let not the Sun go down upon your trefeness or testiness ; there 's one evening ; neither give place to the Devil ; there 's the other evening of dismal darkness .

O that such a time were come which is promised unto the people of God! Esay 60. v. 19 , 20. Esay 16.19 , 20. that the Lord were unto us for an everlasting light , and our God for our glory ! that the Sun might no more go down ! &c. Soles occidere & redire possunt . The Sun of Righteousness may set by death and rise again : And certainly if we suffer with him , if we die with him , we shall also arise with him , and live with him , and be glorified with him . And , as his countenance is , as the Sun shineth in his strength , Revel. 1.16 . So let them who love him , be as the Sun when he goeth forth in his might ! Judges 5.31 .

And it came to pass as the Ark set forward , that Moses said , Numb. 10. v. 35 , 36. Rise up , O Lord , and let thine enemies be scattered , and let them that hate thee , flee before thee . And when it rested , he said , Return , O Lord , unto the many thousands of Israel . ]

The words contain the prayer of Moses , when the Ark journeyed and rested . When it journeyed , that the Lord would arise and scatter his enemies ; when it rested , that he would gather together and unite his people , and take up his residence with them . For both these later acts may be comprehended in the Verb 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as I shall shew .

Two exceptions lie against the translation of this Paragraph ; 1. That no notice is taken of the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , nor is it rendred otherwise here , nor in many other places , then only before thee ; which is a decompounded word , and signifies , [ from before thy face . ]

I deny not but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the face , spoken of God , notes his presence ; but withal , according to the places of Scripture , where we meet with it , it imports either his grace and mercy , or his wrath and hatred . For as the face of a man naturally declares his will and affections , Vultus index animi , a mans countenance speaks his minde ( until that damnable art of seeming perverted the simplicity of nature ) so the face of the Lord discovers his good will and favour toward us , or on the contrary his dis-favour , hatred , wrath . Examples are obvious . The Church prayes , God be merciful unto us , and blesse us , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , cause his face to shine upon us . Psal. 67.1 .

But Psal. 34.16 . we read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the face of the Lord is against them who do evil . And Levit. 17.10 . The Lord saith , I will set 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 my face against that soul ; and 20.3 . and 26.17 . beside many like places . Where by the face of the Lord , his wrath is to be understood .

Thus in the Scripture now in question , which speaks according to our Translators , thus ; let them that hate thee , flee before thee : here is an object of wrath and hatred propounded to the Lord ; and therefore the Spirit of God expresseth his face ; which imports his wrath and hatred against his and his peoples incorrigible enemies . Let them who hate thee flee 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from before thine angry countenance .

The second exception lies against the last words , Return O Lord , unto the many thousands of Israel . The Translators well knew , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies the same with Myrias in the Greek , viz. ten thousands ; and therefore they say in the margent , Hebr. ten thousand thousands ; though therein they come not home to the Hebrew text ; which is in the plural , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ten thousands thousands of Israel . So that neither in the text , nor margent , they expresse the original .

May we conjecture , what their reason might be ? It s probable , that they thought there were not so many Myriads of Israelites , and that this might be an hyperbolical speech of Moses . But the Jewes have a tradition , that three Millions of men came with Moses out of Egypt , & wandred in the Wilderness toward Canaan . Which , though it were true , yet these might fall short of the number mentioned . Nor ought this tradition to be imposed upon our faith . What if we shall rather say , that , when the Israelites were numbred and mustered in the Plains of Moab ; and a Catalogue was then taken of the fighting men only , of twenty years old and upward , who were six hundred thousand and a thousand , seven hundred and thirty . Numb. 26.51 . It is not said , how many more there were under that age ; to say nothing of the women . All which its possible might amount to the number mentioned , without hyperbole . And this may be made yet the more probable if we lay hereunto , what Moses saith , Deut. 1.10 . The Lord your God hath multiplyed you , and behold , you are this day as the Stars of heaven for multitude .

But why should we confine our thoughts unto an Israel according to the flesh ? since the Scripture tels us of an Israel of God , Gal. 6.16 . an Israel pure in heart , Psal. 73.1 . An Israel without guil , John 1. Are there not , or may there not be in the Wilderness , travelling toward Canaan , according to the Jews tradition , more then three Millions of such souls ? If so , what need is there , that we should make that an hyperbole , which being duly examined ( and that by those who restrain not religion and religious persons to their own chosen way of worshipping God and those who dwell in their street , ) may be found even in the letter an undeniable truth ?

Mysticè . The words before us , are to be understood as directed unto Christ , who , as I have shewen , in Numb. 4.19 , 20. is signified by the Ark of God , called the Ark of Gods strength , Psal. 132.8 . where we have a like prayer to that before us ; Arise O Lord , to thy Rest , thou and the Ark of strength . But the Psalmist begins Ps. 68. with the words of this prayer ; Let God arise , let his enemies be scattered ; Psal. 68. v. 41. let them also that hate him , flee before him . Where the word is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , before his face , his wrathful face ; which hath a suitable effect in the next words ; As smoke is driven away , so shalt thou drive them away ; As Wax melteth before the fire , so let the wicked perish 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from the wrathful face of God . And ye read the like twice , v. 8.

But the ancient Fathers , S. Austin , Hilary , Hierom , Euthymius , and after them , the later Expositors understand the Psalm of Christ and his Church ; and aver , that there are contain'd in it the mysteries of both Testaments ; especially the giving of the law , the resurrection and ascension of Christ , his bringing his people a-again out of Egypt , &c. His leading them thorow the Wilderness , &c.

Many have applyed this portion of Scripture unto Christ , before his appearing in the flesh , as Salomon , 2 Chron. 6.41 . Psalm 68. Others , as the Ancients before named have made use of it unto Christ , as to his Resurrection , that thereby he might prove himself to be God ; Let God arise , and so evidence himself to the Son of God by his resurrection from the dead , Rom. 1.4 . And let his enemies be scattered , that is , say they , the Jewes who said , we will not have this man to reign over us , Luke 19. And indeed they have been so scattered as never nation but themselves have been . Others understand his enemies to be other wicked men . Others yet hereby will have the Devils to be meant . And therefore Athanasius saith of Antony the Monk , that when he was assaulted by the Devil , he made use of those two first verses of Psalm 68. parallel to Numb. 10.35 . And there is no doubt but soveraign use may be made of this Scripture upon every assault and temptation of the evil one .

When this is enlarged to men of contrary mindes to us whether Jewes , Turks , or Christians by profession , too often men out of self-love partially endear themselves , or fansie themselves to be endeared unto Christ , as his friends , and , out of private hatred , conceive others , whom they hate , to be the enemies of God and Christ , when its possible to be quite otherwise . Yet hence arise debates , contentions , enmities , and most wars among pretending Christians .

Meantime its little understood and less regarded , that the carnal minde is an enemy against God ; that the friendship of this world , is an enemy against God ; Gods enemies are out fleshly lusts which fight against our souls , &c. O how needful is it to pray unto the Lord , that he would arise up in us and scatter these , which are his and our truest enemies ! and that they who hate him and us , may flee from his wrathful face .

It is the Lords works as to scatter his enemies , even all out carnal lusts , and the spiritualities of wickedness , so likewise is it his work to cause to return , gather , and unite all his scattered friends , his ten thousands thousands of Israel , to one another , and to himself , to return himself unto the ten thousands thousands of Israel . That is the second object of Moses his prayer . For so largely 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the word here used may signifie : And , thus the latter part of Moses's prayer may be two wayes understood . 1. Return O Lord the ten thousand thousands of Israel to one another , and to thy self . 2. ( By a Supplement , ) Return , O Lord unto the ten thousands thousands of Israel . The senses are both good ; our Translators take notice only of the latter .

The former work is the causing all Israel to return one to other , and to himself : The later is the Lords return unto his Israel so returned and gathered one to other , and to himself . These are two great acts of Gods grace and favour toward his people .

The former , the Lord accomplisheth by Eliah the Tisbite , that is , the Turner , who causeth to return ; according to what the Prophet saith of him , That he shall turn the heart of the fathers to the children , and the heart of the children to the fathers , Mal. 4.6 .

This may occasion a long , but no impertinent discourse . Our Lord , Matth. 17.11 , 12. distinguisheth a twofold coming of Eliah the Tisbite . One Eliah , saith he , is already come ; the other , shall come . These two comings of Eliah answer to the two comings of Christ ; 1. In the flesh : 2. In the Spirit . So that before each coming of our Lord , we read an express promise of his fore-runner , Mal. 3.1 . and 4.5 .

Eliah in his first coming was coursly entertaind by Herod , Herodias , and Salome , Matth. 14. That Elias the Tisbite is yet to come , is much opposed by many who endeavour to confound our Lords words , as that they were to be understood of one Elias , and one coming of that Elias . Against this , I oppose the very context : our Lord saith , Matth. 17.11 . Elias cometh or shall come , and shall restore all things . But Ver. 12. he saith , I say unto you , that Elias is already come . How can these be understood otherwise then either of a twofold Elias , or at least of a two-fold coming of one Elias ? If further proof of this be needful , both Jewes and Christians understand the fourth of Malachy ver. 6. of Elia's second coming in the end of the world . Thus the Jewes say of Elias that he must appear to Israel in their bannishment , to bring them again into their own land . And therefore when they administer circumcision , they set an empty chair for Elias , wherein , some say , he sits invisibly . And as the Jewes testifie this , so the Fathers also of the Greek and Latin Church , understand our Saviour to speak of the second coming of Christ , and the coming of Elias before him . Thus S. Cyril , Chrysostom , Theodoret , Euthymius , Tertullian , Hilary , Anselm , Hugo , Lyra , Tho. Aquinas , &c.

And reason there is both in regard of Gods promise by Mal. 4.6 . and our Lords prediction , Matth. 17.11 , 12. and a kinde of necessity in regard of Christ , and they who are Christs . 1. In regard of Christ : for if Christ coming in the flesh must have a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a forerunner , much more must Christ in the spirit have his forerunner . 2. In regard of those who are Christs ; for if that handful of men in Judea needed an Elias , how much more all the ten Tribes Ecclus. 48.10 . Yea , how much yet more , all other kingdomes , nations , and peoples ? all the ten thousands thousands of Israel ?

Since Moses prayes , that the Lord would return , reduce , and restore the ten thousands thousands of Israel , it appears that Israel for the present , is in an averse and evil state , of which Moses praies for a change unto a good condition .

The averse and evil state of Israel , from which Moses prayes for a change to be made , supposeth a former good condition , wherein Israel had been ; and from which they had been depraved and corrupted . So that the office of Elias the Tisbite comprehends three things ; whereof two supposed the third expressed : the first supposed is , That all things with Israel , have been in a good state . 2. That all things with Israel , have been depraved and corrupted . 3. It is prayed , that Elias would reduce and restore all things from their averse and evil estate , to their first good condition . All which are contained in that full word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 used in our Lords speech , Matth. 17.11 . Elias shall come and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he shall restore or return all things unto their first good estate .

1. All things have bin in a good estate with Israel . Such their Creator made them , Genesis 1.31 . Ecclus. 39.16 . So saith Solomon of Adam , That God made him upright , Eccles. 7.29 . This rectitude and uprightness in man , 1. in regard of God , is a due conformity unto his will in a pure and holy worship and service . 2. In regard of our neighbour , the due performance of justice and judgement . 3. In regard of every mans self , sobriety , temperance and continency . All which are comprised in those three Adverbs , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , soberly , righteously , godlily , Tit. 2.12 .

Are all things in this good condition in our Israel ? Are they so among us ? I believe , no man , I am sure , no honest man will say so . The Cobler would have taught his Crow to flatter Domitian and those times by saying , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Omnia bene , All things are well . But the Crow could not learn that lesson , nor be untaught the Dorie broad dialect , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Omnia crunt bene . All things shall be well . The like we may say , and its all we can hope for 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 T●rnor , as that name sounds . ]

Elias must rectifie the depravation of all things . John Baptist whom our Lord called Elias , began this work , as much as befitted his dispensation , as the Prodromus or forerunner of Christ in the flesh . The other Elias was to return and restore all things : He was to rectifie the worship of God , to act the part of old Elias over again . And since John Baptist could not wash away Baal & his Priests ; the later Elias must fire them out of Israel . Baals Priests offer their sacrifices without fire , and teach , that the sin must remain unconsumed ; and that its impossible , it should be consumed in this world . Elias prayes for fire from heaven , even the holy Spirit of God , which is as fire ; and that consumes the sacrifice upon the altar of Christs patience , even the body of sin that is to be destroyed . Yea , it licks up the water , all the transitory delights and pleasures in sin . It consumes the stones , the hardness of the heart ; and the dust the knowing knowledge which is the Serpents food , Esay 65.25 . 1 Cor. 8.1 .

This Elias must destroy the painted Jezabel , which puts Naboth to death by the authority of Ahab . And does not Jezabel yet act the same part ? Revel. 2.22 . that earthly lying spirit of the false righteousness in the mouth of the false Prophets , which , by the power and authority of Kings , Princes , and Governours , by the secular power in all ages , and in this last part of time , puts Naboth to death by false witnesses . For what is Naboth but the true Prophesie ? as the word signifieth . And thus at this day , the false Priests of Jezebel by their false testimonies , suppress the true Prophets of God , who have the testimony of Jesus , which is the spirit of prophesie , Revel. 19.10 .

This therefore is Elia's work to discover Jezebel , the false prophets adorn'd with false holiness ; and to anoint Jehu a type of Christ , ( who was , is , and is to come ) and shall cause her to be troden under foot of his army , as the old Jezebel was .

And as Elias must rectifie the worship of God ; so must he set in order the man toward his neighbour . He must turn the heart of the fathers to the children , and the children to their fathers . He shall put an end to all differences between the spiritual fathers and their children ; and the spirits of the later Prophets , shall be subject to the former Prophets . Cum Elias venerit , solvet nodos , When Elias comes , he shall untye all knots , resolve all doubts .

In a word , he shall bring back the whole man unto his God . He shall restore the natural man to his right , and the heavenly man to his . He shall recover all Edom to the house of Israel , Obad. v. 21.

And great reason there is ; 1. The honour of the God of Order . His Wisdom , Justice , Power , and Goodness herein is eminently seen . How much more when all , what ever is amiss , is rectified and brought to right again ? 2. It is the office of Elias the Tisbite so to do , Mal. 4.5 . LXX .

And why should we doubt or despair , but such a time there will be , when all things , which are now 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , turn'd upside down , all out of order , all confounded , shall be restored and brought to right again ? have all the Beasts had their reigns ? and shall not God have his ? shall not his kingdom come ? unless we pray in vain ; unless we pray without faith and hope . Have we not a promise , that there shall be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , times of refreshing ? Acts 3.19 . Were this mans work , no doubt might be made of it ; but the whole is wrought by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 there is nothing of man in him . It s the work of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God , the strong God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Lord , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ipse , God himself ; as Galatinus and Scaliger render that last word . And therefore well may Moses pray in faith , and we with him , that the Lord would return and reduce the ten thousands thousands of Israel , and bring them to their first estate .

2. As the Lord returns the ten thousands thousands of Israel one to other , so likewise unto himself . So the Prophet , I will gather the remnant of my flock , out of all countries , whither I have driven them , and will bring them again to their selves , their rest in the divine nature , Jer. 23.3 . Which promise another Prophet expresseth thus , I will have mercy upon Jacob , and will yet choose Israel , and set them in their own land : where is that ? it followes , And the people shall take them , and bring them to their place , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Esay 14. v. 1 , 2. The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 place is one of the names of God ; in whom all things subsist , and have their being : and the house of Israel shall inherit them , upon the Lords land , Esay 14.1 , 2.

When the Lord hath caused his people to return one to other and to himself , he gratiously returns unto them , and resides with them . So the Chald , Parapheast interprets this part of Moses's prayer , Return , O Lord , with thy glory , dwell in the midst of the ten thousands thousands of Israel .

Hitherto I have endeavoured to prove my two exceptions against the translation of Moses prayer . We have authority also of other Churches . The Tigurin Bible and Vatablus , Pagnin , Munster , and Tremellius , fat down at the right hand of as also Piscator have , before thy face ; and that for good reason , as I have shewen .

As for the later , the most Translators diminish the number in the Hebrew text : only Pagnin , the Spanish Bible , and Ainsworth , retain and express it .

O Israel ! now arise , and take your journey ; the clowd of the Lords protection is over thee , and the Ark of the Lords strength is risen up , and scatters thine enemies , and puts them to flight before his face . Ten thousands thousands of Israel have journeyed in the same way of the Lord before thee . Wherefore having so great a clowd of witnesses lying about us , laying aside every weight , Hebr. 12. v. 1 , 2. and the sin that doth so easily beset us , in every circumstance , let us run the race of patience lying before us , looking to Jesus the Author [ or Leader ] and finisher of our faith [ the Ark of Gods strength ] who for the joy that was set before him , endured the cross , despising the shame , sat down at the right hand of the throne of God .

Let us choose him for our guide in our motions , in our rest , leading us out , and bringing us in , turning and gathering us one unto another , and to himself ; unto whom all the ten thousands thousands of Israel ought to be gathered , Gen. 49.10 . 2 Thes. 2.1 .

Arguments are wont to be brought to perswade us to our duty : Are any needful unto this ? Psal. 133. v. 1. If so , behold how good and how pleasant it is , that brethren dwel even as one . The Prophet admires the goodness and pleasure of the excellent way of mutual love . These two motives very seldom meet . For some things are good which have no delight and pleasure in them ; as the labour of repentance , sorrow for sin , the throws and pangs of mortification . Some things are delightful which are not good ; as the pleasures of sin . But brethren to dwel together in unity , comprehends both . Vis unita fortior : when they are as one , they more strongly advance the profit one of other . How good , how profitable ! when many have one heart , and one soul , and one spirit , when the good of one , is the good of all , when every one rejoyceth in the good of another , as of his own , how joyful , how pleasant ! This is the pretious ointment , the unction of the Spirit , John 2.20 . which descends from the Holy one , from Christ the Head , to the Beard , the aged ones united unto Christ : the dew of the holy Word that renders the heart fruitful . There the Lord commanded 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; there 's a great emphasis in that word , That blessing . And no marvel ; For what is that Blessing but the life for evermore ? Psal. 24.3 , 4 , 5. For unity and love invites God and his good Spirit unto men ; as when the Disciples were all 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with one accord in one place , the Spirit of God came upon them , Acts 2.1 , 2. And it is the Apostles Vale to the Corinthians : Finally , Brethren , farewell , ( or rather rejoyce , 2 Cor. 13. v. 11. as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies ) be perfect ; be of good comfort ; be of one minde ; live in peace ; and the God of love and peace shall be with you , 2 Cor. 13.11 .

I will take of the spirit which is upon thee , Numb. 11. v. 17. and will put it upon them ; and they shall bear the burden of the people with thee , that thou bear it not alone . ] What here the Translators turn , I will take of the spirit , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is separabo de spiritu , so Pagnin , I will separate of the spirit : and Vatablus , Segregabo I will sever of the spirit : and so Munster : also the Tigurin and French Bibles . Which is properly so to separate as to reserve what is so separated . So Arias Montanus , reservabo , I will reserve of the spirit . And to the same purpose Tremellius , seponam , I will set apart . In this sense Esau saith to his father Isaac , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , hast thou not reserved one blessing for me ? Gen. 27.36 .

This separation and reservation is by way of excellency . Whence the Princes and Nobles are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; not only because they are separated from the multitude , by reason of high place and dignity , but also in regard of that excellent spirit which is in them . So we read , that Moses , Aaron , Nadab and Abihu , and the Seventy Elders , are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Excellent ones or Nobles of the sons of Israel , Exod. 24.11 . where the Chald. Paraphrast hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Grandees and Princes , and the LXX hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the elect or chosen ones , or the choise of the chosen ones . Of such 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , such choise , such excellent men , men of an excellent spirit , Prov. 17.27 . consisted the great Synedrion , the Synagoga magna , called the Sanhedrin , the great Council of the Jewes .

The ground of ordaining this Government constituted by God himself , is , that the weakness and waywardness of the people might be born by their Governours . Whence they are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not only because they are elati or praelati , lifted up and preferred above others ; ( although that be true , ) but also because their principal business is to bear ( as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies ) the burden of the people . Or , if because they are lifted up above others , it is as the clowds are lifted up , which are also called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that they may shower down showers of Blessings upon the earth , as governours ought to do upon the inferiour people .

Therefore the excellent spirit was imparted unto these seventy men , that thereby they might be enabled to bear the burden of the people . Whence it is , that the spiritual men are the strong men , and most able for that imployment . We who are strong , ought to bear the infirmities of the weak , Rom. 15.1 . and not to please our selves ; which is one character of an Elder though under another word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Tit. 1.7 . And who are thus strong but the spiritual men ? Gal. 6.1 . Brethren , if a man be overtaken in a fault , ye who are spiritual restore such an one in the spirit of meekness . Yea , this spirit is the spirit of love which is so strong , that it beareth all things , 1 Cor. 13.7 . and that the rather , because their burden is somewhat lightned by their dear relations of children , whom they have begotten , 1 Cor. 4.15 . and of whom they travel , Gal. 4.19 . Especially the burden being divided among so many .

The Lord commands Moses to gather to him seventy men of the Elders of Israel , whom Moses knew that they were Elders of the people . The LXX have , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of the Presbyters or Elders of Israel , whom thou thy self knowest , &c. Which Eldership therefore is not to be understood of natural age in this outward world , but in regard of the wisdom or Christ himself , who enters into the holy souls according to the ages , Wisd. 7. v. 27. Wisd 7.27 . ( which our Translators turn , in all ages ) and makes friends of God and Prophets . The Greek words are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; which , word for word , sound thus ; according to ages , She ( Wisdom ) descending into holy souls , makes friends of God and Prophets . Which is confirmed by the Apostle , Ephes. 4. v. 7. Ephes. 4.7 . Vnto every one of us is given grace , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , according to the measure of the gift of Christ ; that is , of Christ himself , who is that gift , as he calls himself , John 4.10 . And Socrates in Plato's Apology for him , saith he was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Gods gift to the Athenians ; as every good man is to the place where he lives . It is the spiritual old age , or age of the spirit that is here to be understood : For if in truth , and in Gods computation they were old , whom the world accounts such , who should be elder then Adam & Methusala ? Who yet in all the Scripture are never said to be old men : But Abraham , who , as S. Hierom observes , is first said to be an old man , he was the father of the faithful , and had seen Christs day ; he is said to die in a good old age . And Jehoshua , Job , Jehoiada , with some others , all children in respect of the two before named , are yet stiled old men and full of dayes ; when yet the eldest of them all ( if we regard their natural life in this outward world ) came short of Admn and Methusala , many hundred years .

But lest any one should refer the difference unto natural causes only , and say , that mans vitals were weaker now since the flood , and his nourishment was now less able to support him then before ; let us hear what the Wiseman saith in express terms , That honourable old age is not of much time , nor is it measured by number of years ; Wisd. 4. v. 8 , 9. but Wisdom ( or Prudence , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) is the gray hair unto men , and the unspotted life is the old age , Wisdom 4.8 , 9. Which , if it be doubted , because Apocryphal , Solomon will make it good by a Canonical Testimony , Prov. 16. v. 31. Prov. 16.31 . The hoary head is a crown of glory , if it be found in the way of Righteousness . So So our Translators render it , but amiss ; for there is no [ if ] no condition at all in the Hebrew text ; which might amuse them ; since many an hoary head is far from a crown of glory , and is found in the way of wickedness . The words therefore are to be understood 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Parables ought to be ; and they make this intire sense , without supplement , The Hoariness shall be found a crown of glory in the way of righteousness .

Vnto these 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Presbyters or Elders , and such as these , the Lord committed the care and rule of his Church . And ever afterward in Israel , the great Synagogue , which sate at Jerusalem , judged of all controversies among the people . And in after ages , they assumed unto themselves , power in all things belonging to Religion . But it s here to be well heeded and remembred , what manner of men they were , to whom the Lord gave this power and authority ; Elders of Israel , whom , saith the Lord to Moses , Thou thy self knowest that they are elders of the people ; such as had attain'd unto the good old age , old men in Christ , Ephes. 4.13 . such as thou knowest to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with thee , like thee ; and therefore it was required that they should be wise , fearing Gad , loving , meek , merciful , patient , long-suffering ; in a word , such as Moses was . These had the separated , reserved , excellent spirit of God put upon them .

But in process of time , this good old age of the wisdom was little regarded , and men promoted out of the Priests , Levites and other Israelites , who exercised the same power and authority , but had not the same spirit and life of God . Whence it came to pass , that their authority was like a sword in a mad mans hand . They abused it to the satisfying their desires and pleasures ; and to the suppressing of the truth it self ; which is most contrary to the Apostles rule , 2 Cor. 13.8 . We are able to do nothing against the truth , but for the truth . Yea , they so abused their power , that they would suffer no man , though called of God , to teach the people , Jer. 29.26 , 27. Shemaiah wrote letters to Zephaniah the high Priest , to this effect ; The Lord hath made thee Priest , in stead of Jehoida the Priest , that ye should be Officers in the house of the Lord , for every man that is mad , and maketh himself a Prophet , that thou shouldst put him in prison , and in the stocks . Now therefore why hast thou not reproved Jeremiah of Anathoth who maketh himself a Prophet to you ?

Vpon this ground , the high Priests , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the Presbyters or Elders questioned our Lord Jesus Christ himself , while he was teaching the people ; by what authority doest thou these things ? and who gave thee this authority ? Matth. 21.23 . And accordingly they questioned his Apostles , for their Doctrine and Miracles , as the cure of the lame man ; By what power , or by what name have ye done this ? Acts 4.7 . Nor God the Father , nor his Apostles , however full of the holy Ghost , must teach the divine doctrine , or do any good work , but by license from the Elders . So degenerate was this Government in after ages , from the purity of it by divine institution .

This , or the like Government under the presidency of the separate , reserved , and excellent Spirit of God , is continued unto the Christian Church ; even a spiritual Judicatory , a power of judging spiritual things . How does that appear ? I answer , our Lord supposeth it ; and by supposing it , Mat. 5. v. 21 , 22. confirmes it : Let us consider , Matth. 5.21 . Ye have heard , that it was said to them of old time , or to the antients , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Thou shalt not kill ; and whosoever shall kill , shall be in danger of the Judgement . Where , for the word [ kill ] I wish were put , to murder . For [ to kill ] is a large word ; so that he may be said to kill , who either justly , as the Magistrate , who bears not the sword in vain ; or unjustly , as a murderer , or doubtfully , whether of the two ; as he who kills his neighbour unawares , until he hath stood before the judgement , Numb. 35.24 . But so to kill as must here be understood , is wilfully and feloniously to take away the life of another , upon prepensed malice ; as our Lawyers speak . The word therefore to [ kill ] doth not fully express the Greek , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not the Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 used in the sixth Commandement , Exod. 20. Deut. 5. The English word to Murder , borrowed of the Saxon , Mordren , signifies wilfully and feloniously to take away the life . But go we on with our Lords speech : But I say unto you , whosoever is angry with his brother [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] [ without a cause ] which S. Hierom would have blotted out , as being not found in any ancient copy ; In plerisque codicibus antiquis [ Sine causa ] additum non est , ut scilicet ne cum causa quidem debeamus irasci , saith S. Austin ; in most old Greek copies [ without a cause ] is not added ; namely , that we ought not to be angry , no , not with a cause . Whosoever is angry with his brother , shall be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , obnoxious or liable unto the judgement ; but whosoever shall say to his brother , Raca , shall be obnoxious or liable to the Council , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to the Sanhedrin . By which words , our Lord necessarily supposeth a spirituall Judicatory , unto which every one who is angry with his brother , is abnoxious and liable . Yea , hereby our Lord confirmes that spiritual Council . Otherwise he who is the great Judge and Governour of his Church , who was figured by Moses in his legal Court , should be wanting to his Church , in a matter of the greatest moment ; such as is the power of judging spirituall things ; such a Government is in the Church . And therefore Arias Montanus speaking of those our Lords words , saith , Hoc loco constituit Dominus Ecclesiasticum Judicium , authoritatemque Episcopis , conciliis & omnis Ecclesiae tradit . In this place , the Lord appoints an Ecclesiastical Judicatory , and gives authority to the Bishops , Councils and the whole Church . So he .

So that there are or ought to be spiritual men in the Church , who are meet and fit to judge of spiritual things . So the Apostle tells us , that the spiritual man judgeth all things ; that is , all spiritual things , whereof he is a competent judge .

But why then is there not such a judgement , such a Council ? Surely matter is not wanting , whereof to judge . What then is the reason ? I shall give such an answer , as one of our great Statesmen in the dayes of blessed Queen Elizabeth gave concerning Offices and Places ; One told him , he had excellent Plates in his gift , being Lord Treasurer of England ; he should therefore do well to prefer some of poor his kindred and friends to them . The Lord Treasurer confessed , he had excellent places in his gift , but , saith he , I want excellent men to put in those places . And we may say the like touching Places of spiritual judicature : Surely they are excellent places to be Judges of spiritual things : but we want excellent men to fill up such places . Men of most holy life . The High Priests themselves were not admitted to be of the Sanhedrin , unless they were eminent for wisdom and holiness of life . Men of sound doctrine , that is , healing doctrine , such as heals the soul of spiritual maladies . That 's properly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Such are the truly Oxthodox men . Men of Christian prudence , able to rule themselves and the Church of God , 1 Tim. 3. Tit. 1. where we have other notable characters of a spiritual Elder .

For want of such a Spiritual Judicatory , how far , alas ! How far is the present generation from that purity of religion , whereunto yet almost all pretend ! The Christian religion will not allow a bitter or reproachful word , much less a root of bitterness , rash , and unadvised anger , but condemns it as murder ; and summons wrathful persons before the Judgement and Council .

We have been reformed , and reformed again , over and over ; and we have now long been under the reformation of the Sword ; yet where shall we finde , maugre all our preciseness and demure profession , where yet shall we finde the reformation of bitter words , the circumcision of the lips ? the reformation of wrath , anger , revenge , hatred , malice , envy , bloody-mindedness ; where shall we finde the reformation , the circumcision of the heart ?

What care and tenderness our Lord supposeth , should be in the Governours of his Church , that not so much as a reproachful or contemptuous word shall pass without rectifying by due correction or censure . That what ever difficulty and doubts shall arise , there may be a present remedy had . We see a specimen of this in that first Council , when doubts arose in the Church concerning circumcision , the Apostles and Elders came together to consider of this matter , Acts 15.6 .

All this care , diligence and tenderness proceeded from a spiritual fatherly indulgence , yea , from a motherly and nurselike love and affection , Gal. 4.19 . 1 Thes. 2.7.11 . which Moses discovered in his complaint and prayer , as a legal patern which could not perfect those things , Hebr. 7.19 . but left them to an higher dispensation for their accomplishment , even that of the Gospel .

Now under the Gospel because this government is supposed and confirmed by Christ , as hath been shewen , there hath been , and yet is much contention , about the government of the Church , into what hands it should be put .

Surely where ever the Spirit of God rules the Governours , that must needs be the best government , and that Church the best reformed Church . 2 Sam. 23. v. 2 , 3. So saith David in his last words ; The Spirit of the Lord spake in me , and his Word in my tongue ; the God of Israel said , The Rock of Israel spake to me , Let the Ruler among men be just , ruling in the fear of God .

Otherwise , if the Spirit of God , that separate , reserved , and excellent Spirit rule not the Rulers of the Church , it matters not much who are the Rulers and Governours of the Church . For if that Spirit rule not , it is no more a divine and spiritual government , such as Christs government ought to be , but at the best , humane and prudential .

For Christ the Head of his Church , is not only faithful in all Gods house , as Moses was only as a servant for a testimony of those things which were after to be spoken of ; but Christ is faithful as a son over his own house , Hebr. 3.5 , 6. and therefore he provides the best Governours over it , wherein he hath respect unto the former paterns in the Law spoken of before by Moses . And so as the twelve sons of Jacob gave names to the twelve Tribes ; and afterward , the like number of Apostles was appointed by the Lord , who had promise to judge the twelve Tribes of Israel ; so , in memory of the Seventy persons , who came with Jacob into Egypt , Gen. 46.27 . they ordained so many Elders and Governours over them . And our Lord sent forth the like number of Disciples . Vnto those seventy Elders our Lord sent Moses , Exod. 3.16 . who reported the Lords message unto them , Exod. 4.29 . Vnto these Moses , by the advise of Jethro , committed the less matters in controversie to be judged , reserving the greater and more difficult to his own cognisance , Exod. 18.22 . which proved a burden too heavy for him , whereof he complaining , the Lord ratified the counsel of Jethro , and commands Moses to gather Seventy Elders , such as he himself knew to be such ; whom he enabled for the government by his excellent spirit of Judgement , which consisted of Priests , Levites , and religious and devout Israelites , as appears 2 Chron. 19.8 . This Council judged of all causes divine and humane , civil and capital .

Now since so great care and circumspection was taken for the government of the Church under the Law , there is no doubt , but the Lord Jesus is altogether as provident for the government and Governours over his own house , the Church . The Governours are not only Pastors and Teachers , 1 Cor. 12. v. 28. Elders and Deacons , as some say ; but S. Paul tels us of more then these , and saith , that God hath set some in his Church ; first Apostles , secondarily Prophets , thirdly Teachers , after the miracles , then gifts of healings , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not helps in governments , as our Translators render the words , but helps , governments , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not diversities , but kindes of tongues . Whereof he recites some again , Ephes. 4.11 . and in both places he mentions first Apostles . And why they may not be as standing Officers of the Church , as any of the rest , I know not . For when the place of Judas was void , great care was taken for the choise of Matthias , in his room , Acts 1.21 . — 26. And S. Paul cals himself an Apostle , in most of his Epistles , and proves himself such , 1 Cor. 9.1 , 2. The like is said by others of Barnabas and Silas . They who say , that that and other Offices were temporary , and to continue only for a time , must , if they will be believed by judicious men , prove their assertion out of the Word of God . If the office yet continue in the Church , what answers to it but Episcopacy ? so S. Ambrose affirmes . And it may as well be credited , as that under helps and governments are to be understood Elders and Deacons which yet I deny not .

But all these are but Mera nomina , names only , unless they be informed with the Lords excellent spirit ; which is most necessary for the informing and actuating as the whole Body , so especially the principal members of the Body of Christ . And therefore , in great wisdom , the Spirit of God requires , that the meanest and lowest Officers in the Church , ( who are , as it were , the feet of Christs body , the Church , 1 Cor. 12.21 . ) the Deacons being to be appointed to their office , the Twelve give the multitude of the Disciples this charge , Acts 6. v. 3. Look ye out among your selves seven men approved by testimony , full of the holy Ghost and Wisdom , whom we may appoint over this business .

Whence we may strongly reason , that , if the Deacons must be full of the holy Ghost and wisdom , then much more must the Elders and Officers of the Church , superiour unto them , be filled with the same excellent spirit and wisdom .

And whereas the Apostles must appoint the Deacons , as Titus must ordain Elders , Tit. 1.5 . These weighty businesses are not to be permitted unto the multitude , no , not of the Disciples , to choose either Elders or Deacons ( though this is at this day practised , by what warrant of the Word , I know not , ) but to the Apostles , or those who , though called by another name , are yet in their stead ; as being best able to judge of these things ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Every man judgeth well of the things he knowes , and of these , he is a competent judge .

What ever Governour hath this excellent spirit , he is thereby enabled to bear all the weaknesses and waywardnesses , all the murmurings and repinings of the people under them . It is their business : And therefore they ought not to domineer over the flocks ; so I would render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , so Castellio turns the words , 1 Pet. 5.3 . Gregibus imperantes , domineering or Lording over the flocks ; Ut reges Gentium qui dominantur eorum , like the Kings of the Nations who domineer and abuse their authority over the flocks ; as Vatablus explains Cleris : Cleros vocat greges qui illis velut sortè gubernandi obtigerunt . He cals those Cleros ( that is properly lots ) who happen unto them as it were by lot to be governed by them . And it is the continued Metaphore or Allegory used by the Spirit of God , 1 Pet. 5.2 , 3 , 4.

Much less must they domineer over their faith , as to enforce men to their opinions , as to rule over their consciences . The Apostle , when most of all he improves his authority over the flock , he most abominates all such dominion , 2 Cor. 1.24 . Not that we have dominion over your faith , but are helpers of your joy ; for by faith ye stand . They must leave the conscience free to God alone , the Lord of it , Gen. 9. v. 27. who alone perswades the heart , Gen. 9.27 . what some abuse to that end , [ Compel them to come in , ] Luke 14.23 . Beside that , it is unhandsome to cudgel men , and force them to come to a Feast , as the drift of that speech is to be understood ; the meaning of the word is , by perswasive arguments to incline men to what they desire ; as may appear by comparing Luke 24.29 . 2 Kings 4.8 . Acts 16.15 . and other places .

But we need not further descend unto particulars . The excellent Spirit of Christ , which is known by the fruits of it , Gal. 5.22 . sufficiently qualifies all spiritual Governours . And this Spirit is that due radical qualification , which some zealous for the Government , or rather the counterfeit of it , believe not possible to be obtained in this life , but Dolosè ambulant in generalibus , wrap up their hidden meaning in general terms , and instead of downright Scripture language , that God puts his Spirit upon the Governours , choose rather to speak in Conceptu confuso , that Christ furnisheth these Officers with suitable qualifications for discharge of the office and work committed to them .

And since they nor have nor hope for that excellent Spirit , how can they convey that spirit by laying on of their hands in Ordination ? Nihil dat quod non habet . If they have not that excellent Spirit , how can they give it by their hands to those whom they Ordain , as the old Presbyters did ; S. Paul saith , 1 Tim. 4.14 . Neglect not the gift that is in thee which was given thee by prophesie by laying on of the hands of the Presbytery . And ye read the like Exhortation , Stir up the gift of God which is in thee by the putting on of my hands , 2 Tim. 1.6 .

O my Brethren ! ye who are zealous of Christs government and discipline , let us first sit down in the lowest room , and yield our selves Disciples unto the Father , Esay 8.16 . and suffer our selves to be corrected by his discipline , and to be instructed out of his law . Psal. 94.12 . and thereby lead unto Jesus Christ : and bearing his yoke , his cross and patience , that being made conformable unto his death , we may be made partakers of his spirit , his life , and resurrection ; whereby we shall be enabled to bear the burdens of the weak , and one anothers burdens ; whereby we shall be taught to rule our selves , and so become Rulers and Governours of the Church of Christ . So shall we be able experimentally to preach Christ , warning every man , and teaching every man in all wisdom , that we may present every man perfect in Christ Jesus , Col. 1.28 . For this is the end , why the Lord gives those his gifts unto men , Apostles , Prophets , Evangelists , Pastors , Teachers , and so Elders and Deacons , for the perfecting of the Saints , for the work of the ministery ; for the edifying of the body of Christ , till we all meet or come into the unity of faith and acknowledgement of the Son of God unto a perfect man , to the measure of the stature or age of the fulness of Christ . The Lord vouchsafe that great grace unto us all !

He that gathered least , Numb. 11. v. 32 , 33 , 34. gathered ten Homers ; and they spread them abroad for themselves round about the Camp . And while the flesh was between their teeth , yet it was chewed , the wrath of the Lord was kindled against the people , and the Lord smote the people with a very great plague . And he called the name of the place Kibroth Hattaavah : because there they buried the people that lusted . ] In which words are these general parts .

1. The Israelites provision for their flesh , and satisfaction of their lusts .

2. Gods wrath and vengeance on those who so lusted , and so satisfied their lusts .

3. The Burial and Monument of those who so lusted .

In the peoples provision for their lusts , we have their two acts contained in two sentences .

1. He that gathered least , gathered ten Homers .

2. They spread them abroad for themselves round about the Camp .

1. In the former we must inquire : First , What they gathered : Secondly , How much .

1. What they gathered , ye read , was what God sent , ver. 31. Quailes from the Sea .

2. How much ? He who gather'd least , gather'd ten Homers . That we may know the quantity of the Homer , we must know , that there may be an adequation of all measures among all Nations , it hath been the custome to measure by somewhat which in Nature varies not , as artificial measures do , or may do .

The Jewes therefore begin their measure of dry things Ab Ovo from an Hens Egge probably of equal quantity in all Nations . The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Log contained 6 Eggs : their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Kab 4 Logs , that is 24 Eggs. Their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Satum 6 Kabs . Their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 3a Sata , which Epha is the nearest to our Bushel . The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Homer contained ten Ephas , Ezech. 43.11 .

We have now found the quantity of an Homer . An Homer containes ten Bushels . Every one who gathered least , gathered ten Homers . What a vast number of Quailes , according to this account , must every man gather ? He who gathered least , gathered ten Homers , that is , one hundred Bushels of Quails .

That the Lord gathered together such a numberless number of Quails , was miracle enough . The Translators had not need to create any miracle to be wrought by the people . And what would they do with them ? It would yet be another miracle that they should keep sweet until they were eaten . Yet further , if he who gathered least gathered ten Homers , that is , an hundred Bushels , how many Homers gathered he that gathered most ?

To put an end unto this disquisition ; we must know that the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies not only that vast measure before mentioned , but also an heap , and in this signification we read the word used Exod. 8.14 . which no doubt had been more fit for this place . He who gathered least , gathered ten heaps .

Take notice of mans large appetite ; whether 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifie Homers , those vast measures so called ; or only heaps , it was too great a proportion for one man to gather ten heaps or Homers .

Make no provision for the flesh unto lusts . The sense is full so , Rom. 13. v. 14. and better expresses the Apostles meaning , without two needless supplements . For no doubt moderate provision may , yea , must be made for the flesh , if the Apostle be constant to himself , Ephes. 5.29 . Ephes. 5.29 . For no man at any time hath hated his own flesh , but nourisheth and cherisheth it . It is an honest speech of Seneca , Fateor corporis nostri nobis insitam charitatem ; fateor hujus genere tutelam ; non nego indulgendum illi ; serviendum nego , Epist. 13. I confess , we must favour our bodies ; but I deny that we must serve them . And he gives reason there , we ought not to live for our bodies sake , but because we cannot live without our body .

Your business is about the Quails to provide meat for the body ; my business is about the Manna to provide spiritual nourishment for the soul . Wo to me , if I keep not under mine own body while I endeavour to nourish your soules . And wo to you , if ye overcharge your own and others bodies and neglect your own soules . Wo to us all , if we long for the Quailes and despise the Manna . For Nimia carnis & corporis cura , magna animi & virtutis est incuria ; too much care of the flesh and of the body , is a great carelesness and neglect of the minde and vertue , could the Philosopher say .

2. They spread them all abroad for themselves . Take notice of this peoples unbelief . The Lord had made them promise of flesh for a whole moneth together ver. 20. and they make provision every one for himself , as if every day were a moneth . He who gatherd least , gatherd ten heaps ; how many gatherd they who gatherd most ?

If we condemn this people , how can we justifie our selves ? Our Lord commands us to pray for our daily bread , and that we take no care for tomorrow what we shall eat , and what we shall drink .

Yet our provision commonly made is for our childrens children to the third and fourth generation , as if God were our God only , and not the God of our seed .

Moses here presents us with an history of things done in that age , which in after ages were and are done over and over . There is in man an appetite that 's infinite which being implanted in mans nature by God himself , it cannot be in vain . And since the whole world and all creatures in it , are infinite , and cannot all of them latiate and fill an infinite desire , it remains that either God made us this soul , and this appetite for himself to fill , or that it should be empty , ever desiring and never satiated , never satisfied , and so that God should make it in vain ; which is absurd and contrary to that known rule that God and nature make nothing in vain .

Consider this , O man ! And turn thine infinite desire toward the infinite God , who alone can fill it .

This desire having lost its guide , right reason , which is subject to the law of God , it rambles up and down among the creatures , seeking here and there for satisfaction , hunting , like Esau , in the field of this world for savoury meat , Eccles. 6. v. 9. which the wisdom findes only at home . This is the wandring of the soul and the breaking of the spirit , Eccles. 6.9 .

In this scrutiny and search , the Lord , though forsaken , yet forsakes not us , but in our Wilderness , he drops down his Manna , his bread of life , his Angels food , his Word . A food that hath in it the delight of every taste , saith the Wiseman , which yet the people despised .

2. Gods wrath and vengeance on those who so lusted and so satisfied their lusts While the flesh was between their teeth , the wrath of the Lord was kindled against the people , &c.

The reason why the Lord smote the people with a very great plague , may well be inquired into ; It seems to be contain'd in the first verse of this Chapter , where it s said , that the people were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Quasi murmurantes . Our Translators turn it in the Text , The people complained , but in the margent , they were as it were complainers . The meaning is , they were like those murmurers and complainers described , ver. 4. the mixt multitude who went up with Israel out of Egypt . The people had first complained , and were punished with fire , ver. 1 , 2 , 3. and then the children of Israel returned and wept , as the complainers did , v. 4. For surely here was a twofold murmuring , which Munster and others understand to be implyed by the two Nuns [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] inverted . And indeed the vulgar Interpreter seems to be mistaken , and they who follow him : for he hath left out 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 reversi sunt , they returned and wept : which clearly proves a second murmuring , beside the former mentioned , v. 1. Yea , we read of two punishments , and therefore the sin was twofold . This later murmuring was the cause of Gods smiting . They murmured for want of flesh . But there was a greater provocation of Gods wrath then the bare murmuring for want of flesh , viz. unbelief . They thought that the Lord was not able to give them flesh , notwithstanding all the miracles which this unbelieving and murmuring people confessed , he had wrought for them . The 78 Psalm v. 18. — 22 , is a clear Commentary on this text .

Wise men who read Stories , that they may profit by them , they look especially at three things ; 1. The act done . 2. The counsel and advise upon which it was done . 3. The issue and event which came upon the doing of it . Ye have heard of the two former , which are murmuring and tempting the power of God , and that for the satisfaction of their greedy appetite . Ye have both together , Psalm 78.18 . They tempted 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the strong God , and desired meat for their lust . Their Belly was their counsellour , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . A fat paunch produceth commonly a lean wit . Now what came of their lewd action , and foolish counsel ?

The wrath of the Lord was kindled against the people ; and the Lord smote the people with a very great plague . Take notice what issue evil actions and foolish councels have . The Apostle , not without just cause , calls lusts deceitful , Prov. 12. v. 5. Ephes. 4. So true is that of the Wiseman , That the counsels , the subtil counsels of the wicked , ( so our Translators render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Prov. 1 , 5. wise counsels , ) are deceit , Prov. 12.5 . deceitful and destructive to their authors , as here to the mixt multitude especially who fell a lusting or lusted a lust , v. 4. and fell by their own counsels , according to Psal. 5.10 . And that of the old Poet , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ill counsell's worst for the author of it . The Athenians sent to inquire of the Oracle , what would become of the Peloponesian war . The answer of the Oracle was , Thucyd. lib. 2.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Doriacum en aderit sacrum cum peste duellum . The Dorick war shall come , and plague with it .

Apollo was not in vain called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not only from his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 his oblique circle , but also , because he did 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , give oblique and doubtful Oracles . This Oracle the Priest so pronounced , that the effect of the war might be understood either 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 famin , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pestilence . The Athenians understood it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 famin : whereupon they stored their City with all provisions which the countrey round about could afford : whereon they fed gluttonously and riotously ; and seeking so to avoid 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the famin , by their vain counsel , they brought 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the pestilence amongst them . The Lord be pleased , in mercy , to avert the like dreadful effects of our gluttony and excess , ( for which we are notorious among all nations : ) our rioting and drunkenness , our chambering and wantonness , our strife and envie !

Note hence how wisely and gratiously the Lord tempers his judgement with mercy . When the people had despised Manna and desired flesh , that he might punish the wicked and the seducers among them , ver. 4. by their lusts , and satisfie the desires , and withal inform the understandings of those who were in their simplicity deceived , he gave them what might intimate some spiritual thing unto them . He gave them not the flesh of wilde beasts nor four footed beasts : He gave them fowles of heaven , that they might rather meditate on heavenly things then earthly , rather spiritual things then corporal . He gave them Quails , which foresee the Winter and flie away , as the Stork and other fowles do , that so his people might foresee and avoid the judgement of the Lord , as the Prophet applyes it , Jer. 8.7 .

3. The burial and monument of those who lusted . He called the name of the place Kibroth Hattaavah ; because there they buried the people that lusted .

Sin ordinarily leaves a stain , and gives a name to the place where it was committed . Examples are obvious . Massah , Meribah , Taberah , &c. because there they buried the people that lusted . ] The people , populus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is here singular : who they were , are here explained by the following word , viz. who lusted ; which word is plural , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the lusters . So that the Lord put a distinction between the just and unjust , as the righteous Judge of all the world , Gen. 18. Which our Translators here confound . The words were more distinctly to be rendred thus ; There they buried the people , the lusters , or those who lusted . Labour not for the meat that perisheth , but for the meat that endures to the everlasting life . John 6.

Post concupiscentias tuas non eas : Follow not after thine appetites , saith the Wise man , lest they make thee a scorn to thine enemies . That 's the Wisemans reason , to which we may adde that of the text , lest they bring the wrath of God upon thee . Which is the Apostles use which he makes of it ; 1 Cor. 10. v. 6. These things , saith he , were our examples , to the intent that we should not be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , lusters or desirers of evil things , as they also lusted , 1 Cor. 10.6 . O let us timely mortifie and kill and bury our lusts , lest we die in our sins , and be buried in them , as these lusters were .

And Miriam and Aaron spake against Moses , Numb. 12. v. 1. because of the Ethiopian woman , whom he had married : for he had married an Ethiopian woman . And they said , hath the Lord indeed spoken only by Moses ? Hath he not spoken also by us ? and the Lord heard it . ] Aaron indeed spake against Moses ; yet our Translators here have done him some wrong , in joyning him with Miriam in this detraction , as equally faulty with her , as indeed he was not , as appears by the verb 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is Feminin , she spake . So that , to do Aaron right , the words are to be thus ordered . And Miriam spake , also Aaron against Moses . For in that order the words are placed in the Hebrew . So likewise in the Vulgar Latin , Locutáque est Maria & Aaron , And Miriam ( or Marie ) spake , and Aaron . The Spirit of God intimates , that Miriam first offended , and drew her brother Aaron into the same sin . Thus Eve first sinned , then Adam , the Serpent prevailing with the weaker vessel . And to be first in the sin , renders the sin so sinful , that after-offenders are excused if not à toto , at least à tanto ; their sin comparatively is said not to be , as touching the first sin ; Adam was not deceived , but the woman being deceived was in the transgression , 1 Tim. 2.14 . And therefore Aaron was not smitten with leprosie , but Miriam only ; though , no doubt , some regard was also had to his high Priesthood , as Exod. 32. Nor was Adam so severely punished as Eve ; nor she , as the Serpent . Now as the Scripture here notes the first sinner , as most guilty , so likewise elsewhere , as Numb. 16.1 . where our Translation joyns the conspirators altogether in one act , but the Hebrew first appropriates the sin to the ringleader of it , as I shall there shew . The judicious Reader may observe many other like examples .

It is true 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies [ because . ] But does it not also signifie [ Super occasiones ? ] upon occasions ? Whereas therefore Miriam and Aaron spake against Moses upon two occasions ; 1. Because Moses had married an Ethiopian woman . 2. Because the Lord had not spoken only by Moses , but also by them , it cleares the text , if we render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 upon occasions . And whereas 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies as well causes as occasions : So Gen. 21.25 . Abraham reproved Abimelech upon just cause : but Miriam and Aaron spake against Moses upon occasion only , which were no just causes . Therefore Arias Montanus turns the words , Gen. 21.25 . Super causas , for the causes ; but this place , Super occasiones , upon occasions .

The first occasion was , Moses had taken an Ethiopian woman . We read of no other wife of Moses in Scripture , but Zipporah , though Josephus understands this of another wife an Ethiopian ; whereas Zipporah was a Midianitess . Howbeit this is easily satisfied , in that the Midianites dwelt among the Ethiopians ; as the Hebrews were accounted Egyptians , because they dwelt in Egypt , Gen. 50.11 . & Moses also , Exod. 2.19 . And the Midianites were esteemed Cushites or Ethiopians , because they dwelt among them .

The Apostle tels us , that Moses was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for a testimony of those things which should be spoken afterward , Hebr. 3.5 . that , by what he made or caused to be made , and what he wrote or taught the people , by it , he might testifie the will of God , as 1 Cor. 1.6 . 2 Tim. 1.8 . Revel. 1.2 . Hence the Tabernacle was called the Tabernacle of witness . And what Moses did , wrote , or taught more obscurely , with a vail on his face , was to be declared afterward more fully and clearly according to the degrees of divine manifestation , to such as are capable of them . So that all who came after Moses , must , for doctrine and life speak no other thing then he did ; and his writings must be the test to prove others by .

The first occasion of Miriam her detraction from Moses was the Ethiopian woman ; either because he took her to wife , who was a stranger from the Common-wealth of Israel , ( though Midian descended from Abraham by Keturah , Gen. 25.2 . ) or because having married her , he yet abstained from conjugal society with her ; as the Chald. Paraphrast saith , he put away his fair wife , whom he so cals by antiphrasis . It s probable , the contention began between the women ; and the beginning of strife , is like the letting forth of waters , saith Solomon , which spreads it self to overwhelm the name and reputation of Moses .

The Ethiopians although properly one nation , Gen. 2.13 . ( yet that a very large one ; ) is used to signifie the Gentiles , whose more proper sinnes were intemperancy of all kindes , as Luxury , Drunkenness , Incontinency , &c. And therefore they who live in those sins , are said to work 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the will of the Gentiles , walking in lasciviousness , lusts , excess of wine , &c. 1 Pet. 4.3 . And when the Prophet compares the people to the Ethiopians , as in regard of their sins , so in respect of their habitual continuance in them , he chargeth them with drunkenness and whoredom , Jer. 13.12.23.27 . Hence it is that Bacchus the Heathens god of wine , and excess of wine , hath his name from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the son of Cush . And therefore David not willing plainly to name Saul the son of Kish the Benjamite , 1 Sam 9.1 . he implyes him more secretly under the name of Cush the son of Jemini , Psal. 7. in the title , for his unchangeable like sins : As where the Poet not daring to speak out concerning Caelius a riotous Roman , saith , Dic quibus in terris — Tres pateat Caelî ( for Caelii ) spacium , non amplius , ulnas . Tell in what lands —

The grounds of Caelius are but three Elns : Which three remain'd unsold , as reserved for his grave .

Hence it is also that the Ethiopians and Israelites are opposed , as Jewes and Gentiles , Amos 9.7 . Are ye not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Amos. 9. v. 7. as the sons of the Ethiopians unto me , O ye sons of Israel ? which our Translators call Children .

When therefore Moses is said to have taken to wife an Ethiopian woman , hereby he prefigured him whom the Lord would raise up like unto Moses , who would reject his disobedient , impenitent , and incorrigible people , and give them a bill of Divorce , and should grant the Gentiles repentance unto life , Acts 11 , 18. and take out of the Gentiles a people to his name , Acts 15.14 . so to be called as a wife by her husbands name .

This was an occasion of great obloquy and contradiction of sinners against the spiritual Moses , John 7.35 . Acts 22.21 , 22.

The other occasion of speaking against Moses , was the eminency of his gift of prophesie , which occasioned the envie of Miriam and Aaron , and their derision of him : For so that may be understood 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , what ? hath the Lord spoken only , only in Moses ? ( for so both words signifie only ) or , what ? hath the Lord spoken only forsooth in Moses ? Hath he not spoken also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in nobis , in us ? So very often our Translators render [ by or with , 2 Sam. 23. v. 2. Zach. 1. v. 14.19 . Hebr. 1.1 . ] which should be turn'd [ in ] as 2 Sam. 23.2 . Zach. 1.14.19 . & 2.3 . Hebr. 1.1 . and elsewhere .

Such emulation and envie hath alwayes been among those of an inferiour dispensation , against those who have been of a more eminent and higher ; which comes to pass by reason of acidia or laziness in spiritual things . They under the letter of the Law and Prophets , envie and detract from those who are lead by the Spirit of God . How much more when a perverse spirit is mingled with a meer literal understanding ? Then Ismael mocks and persecutes Isaac ; Shimei curseth David ; and the Jewes encourage one another falsely to accuse and detract from Jeremy , under pretence of the Law , the Priest , and Prophet , who taught otherwise then Jeremy did , Jer. 18.18 . Manifold examples of this kinde we read of the Scribes , learned only in the letter , and the precise Pharisees , zelotical high Priests and Elders , who have contradicted and blasphemed the spiritual Moses , as if he were made and had a Devil .

And can they who are Christs Disciples hope for better measure from the evil world ? If they have persecuted me , saith the Lord , they will persecute you ; if they have kept my saying , they will keep yours also , John 15.20 .

Wherefore comfort thy self , thou Ethiopian woman married unto Christ by faith and love , and cleaving unto him in one spirit , betrothed unto him in righteousness and in judgement and in loving kindness and mercies , Hos. 2.19 . What though the Ismaelites and Shimites , the hearers only , what though the Jewes , viz. the Professors , that is , Jewes outwardly , Rom. 2.28 . What if the adulterous generation , by their partial , narrow-brain'd , and strait-hearted literal understanding , censure and condemn the spiritual birth as adulterous , heterodox , erroneous , because they themselves are such ? The story of the Ethiopian Noble Woman , who brought forth a white childe , though her self a Blackmore , is well known . She was judged an adulteress by the lying generation , and her birth spurious and base . Yet were there wise men , who found the picture of Andromeda in her bed-chamber , which she beheld in her conception , and brought forth a white childe like unto it . Nor do thou doubt but , maugre the false judgement of this adulterous generaration , there will be wise men who will be able to judge aright of of the spiritual birth , and thy spiritual conception of it ; while thou and we all who are spiritually minded , 2 Cor. 3. v. 18. behold , as in a glass , the glory of the Lord with his open face ( who is true 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Ruler of men ) and are translated into the same image from glory to glory , even as by the Lord the Spirit , 2 Cor. 3.18 . The Lord , by his Spirit , vouchsafe such conception and spiritual birth unto us all !

And Moses called Oshea the son of Nun , Jehoshua ? Numb. 13. v. 16. ] Why is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 not expressed in the name of Hoshea , but he is called Oshea ? It is true , Hierom leaves out the aspiration ; but his authority is not enough in a matter of such weight . For although its bu● h● which some say , is no letter , yet the omission of it , obscures the holy text , and hides that excellent name which signifies a Saviour , and that Saviour who was a principal type of the Lord our Saviour ; whole name therefore is here changed from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Jehoshua , that is , The Lord , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Saviour ; as he who lively figured the true Jehoshua , who is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Jehoshua is also called by the LXX ; and the book of Jehoshua is called by the LXX 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But our Translators having here rightly rendred 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Jehoshua , why do they never turn that name so afterward , but Josua ? surely though the Greek tongue cannot express the middle aspiration in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( and therefore the Greek Poet rendred it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) yet our English tongue can , and ought to return it .

This is not a meer 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or strife about words and names . This name is a most artificiall compound of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whence is the name Jesus . Vocabula sunt rerum vehicula words are Vehicles which import and carry things with them . By obscuring this glorious name , Jehoshua the most significant and lively type of the Lord Jesus , is obscured with it .

The ancient fathers , and , of later times , Osiander and Castellio have written of this name , and the composition of it . But because ; according to that true saying , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , He is his name , and his name is himself , as Moses gives example , Deut. 28.58 . That thou mayest fear that glorious and fearful Name , The Lord thy God , although we ought to esteem the Etymologie no less then divine , it is the Energie , vertue , and power intimated in that Name , which is here to be regarded in the change of Hoshea to Jehoshua . That is the Divine Nature present with Jehoshua , as the Lord promiseth , Josh. 1.5 . I will be with thee ; I will not leave thee nor forsake thee . Which promise , or the latter part of it , the Apostle enlargeth unto all who bear the Name of Jesus ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Heb. 13. v. 5. which its hard fully to express , by reason of the many negatives ; I will not leave thee , no , I will by no means forsake thee . In which name , and power , Jehoshua wrought all his great works , lively prefiguring the wonderfull works which the true Jehoshua , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , had , doth , and afterward should work , who is Immanuel , God with us , Matth. 1.23 . who is therefore said to be the son of Nun , that is , the Eternal God . For so Jesus Christ , yesterday , to day the same , also for ever , Hebr. 13.8 . But to evidence this type the more clearly , he is called not only Jehoshua , as here and elsewhere , but also Jeshua , Nehem. 8.17 . which differs only in termination from Jesus .

This name was given Hoshea , when he was to enter upon his office of discovering and saving the people from their enemies . And the name of Jesus was given to our Lord , when he entred upon his temporal dispensation , and the reason of his name given by the Angel ; for he shall save his people from their sins , their true enemies , Matth. 1.21 . Which , if it were my business , might be further made appear by particular Analogies between those nations and their Kings which Jehoshua subdued , and those which the Lord Jesus hath conquered and proceeds to conquer in us , which , though a work of time , yet is it well worth the labour .

But the work of Jehoshua was not only privative and destructive , but also positive and edifying . Having redeemed the people out of the hand of their enemies , he distributed unto them their respective inheritance . Which also is the work of Jesus the Son of of God , and his essential Word , the Word of his grace , which is able to build us up , and to give us an inheritance in all the sanctified ones , Acts 20.32 . Yea , the Lord himself is that living principle of light , life , power and might , by whom the people of God , perform all their workes , which he therefore is said to do in them , Esay 26.12 . Yea , without whom , or from whom being separated ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) as Vine-branches from the stock , we can do nothing , John 15.5 . Nor is it unworthy our observation , that , whereas the Apostle reckons up De industria , studiously and purposely the examples of faithful men , as from Abel , Enoch , Noah , Abraham , Isaac and Jacob , and downward to the Prophets ; and what exploits they wrought by faith , there is no mention at all made of Jehoshua ; nor is he once named , who lead the people into the Holy Land , fought so many battles , conquered so many nations , subdued the land ; yet is not Jehoshua mentioned by the Apostle in that large Catalogue of Gods Worthies , Hebr. 11. The true Jehoshua , who is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Jesus is implyed , whereever these are said to have wrought any thing by faith ; for faith must have an object on which it must rest ; and what is that but the power of God , who is Jesus Christ ? 1 Cor. 1.24 . O that the Lord had wrought like conquests in our soules by that power ! But thanks be to God , who giveth us ( believers in his mighty power ) the victory , through our Lord Jesus Christ ! 1 Cor. 15.57 .

Caleb stilled the people before Moses , Numb. 13. v. 30. and said , let us go up at once , and possess it : for we are well able to overcome it . ] Caleb in these words , whether by some inarticulate sound implyed in the great 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the Latins by St , or by some signe made with his hand , as Acts 13.16 . Obtain'd silence . He encourageth the people to march against the Canaanites , alleaging , that they were well able to overcome the land .

But truly our Translators have almost spoyled Calebs military Oration , by rendring 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , let us go up at once . What ? all at once ? Soft and fair . Without doubt Caleb was more wise then to put the people ( already discomfited ) upon a sudden expedition . Those words are more emphatical , if rendred in their genuine and proper sense ; Ascendendo ascendamus , by ascending , let us ascend , viz. gradatim , pedetentìm , not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not all at once , not all together . Some there are who conceive , that the great work of salvation is wrought all at once . So they say , they are justified all in an instant ; whereas the command is , he that is righteous let him be righteous still . The words are , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . He that is righteous , let him work righteousness still , Rev. 22. v. 11. Revel. 21.11 . It s a gradual and successive work . It is none of Gods way of destroying the spiritual enemies , but by degrees ; so Exod. 23.29 , 30. And to lead men in , successively by little and little , as Jacob lead his sheep , Gen. 33.14 . Likewise in the following words , it is a good encouragement that Caleb gives , when he saith , We are well able to overcome it ; though he saith not so ; only our Translators make him speak so . Calebs words are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Praevalendo praevalebimus , by prevailing we shall prevail . Whereby he not only encourageth them , averring , that they are able to prevail ; but likewise instructs them , and puts them in a way of so doing .

Let not him that believes , make haste , nor hope to do the work of the Lord , all at once : but let us learn of Caleb , to make the experiments of our former victories , encouragements to after enterprizes : So by prevailing we shall prevail ; nor shall our labour be in vain in the Lord ; but he who hath begun a good work in us , will finish it until the day of Jesus Christ .

But my servant Caleb , Numb. 14. v. 24. because he had another spirit with him , and hath followed me fully ; him will I bring into the land whereinto he went , and his seed shall possess it . These words are to be understood as spoken by the Lord Christ , as the Apostle applies the same history unto him , Hebr. 3. and 4 ; where having compared Christ the Lord of the house with Moses Gods faithful servant in it ; wherefore saith he , as the holy Ghost saith , To day if ye will hear His , that is , Christs voice , harden not your hearts , as in the Provocation , as in the day of Temptation in the Wilderness ; when your fathers tempted me , that is , Christ . For so the same temptation is expresly applied unto Christ , 1 Cor. 10.9 . Neither let us tempt Christ , as some of them also tempted .

And the Apostle having applyed part of Psal. 95. to the same purpose , he pursues the same argument , Vnion with Christ , mentioned Hebr. 3.6 . Whose ( that is Christs ) house are we , if we hold fast the confidence , and the rejoycing of the hope , firm unto the end . He then having quoted the words of that Psalm to his purpose , v. 7. — 11. he resumes the same argument , warning them to take heed of an evil heart of unbelief in departing from the living God , v. 12. and exhorting them to exhort one another daily , lest they should be hardened by the deceitfulness of sin , v. 13. This he enforceth by repeating the same blessed effect , the union with , and participation of Christ . For , saith he , we are made partakers of Christ , if we hold the beginning of our confidence stedfast unto the end , whilest it is said , To day if ye will hear his voice harden not your hearts , as in the provocation : for some when they had heard , did provoke ; howbeit not all , not Moses , not Aaron , not Joshua , not Caleb . Others indeed provoked the Lord , and they shall not see it ; but my servant Caleb , because he had another spirit with him , and hath fulfilled after me , him will I bring into the land , whereinto he went , and his seed shall possess it .

In which words we have these divine truths contained .

1. Caleb was the Lords servant . 2. Caleb had another spirit with him . 3. Caleb fulfilled after the Lord . 4. Caleb went into the land . 5. The Lord saith , he would bring Caleb into the land , whereinto he went . 6. Calebs seed shall possess it . 7. Because Caleb , the Lords servant , had another spirit and fulfilled after the Lord , the Lord saith , He will bring Caleb into the land , whereinto he went , and that his seed shall possess it . 8. All those men who have seen my glory and my miracles , which I did in Egypt , and in the Wilderness , and have tempted me now these ten times , surely they shall not see the land which I sware unto their fathers , neither shall any of them who provoked me , see it : But my servant Caleb , &c.

1. The Lord said of Caleb , that he was his servant . What Caleb was , we read , Numb . 13. What is it to be the Lords servant ? Generally , his servants ye are , whom ye obey , Rom. 6. And what is it to obey ? what else but pliably and willingly to submit ones own will to the fulfilling of anothers will ? 1. Obedience must be pliable and willing , Esay 1.19 . 2. It must be to the command of another as such . For if the natural bent of ones own will , be to the same act which another commands , without respect had to the command , as such , it is nulla vel minor , either no obedience at all , or less , saith S. Gregory . Because obedience properly respects the fulfilling , not of our own , but of anothers will . For example , Jer. 35.6 , 7. Had the sons of Rechab been naturally abstemious , and loved no wine , their obedience to their father had been either so much the less , or indeed none at all .

When therefore the Lord faith of Caleb , that he was his servant , it is to be understood that he was obedient , that is , that he was willing and pliable to the fulfilling of the Lords will .

That we may the better understand this , we must know , that there is a great difference between doing that which is the will of the Lord , and being obedient unto the will of the Lord . For we may do that which is the will of the Lord : 1. As natural agents , not as voluntary : Thus the Egyptians lent the Israelites their Gold & Jewels at their departure out of Egypt , as natural agents : for willingly they would never have 1. disfurnished themselves ; 2. lent their goods to those whom they should never see again ; 3. and arm'd their enemies against themselves . 2. As voluntary agents ; yet not doing the will of the Lord voluntarily and willingly ; but either executing their own evil wils , as Herod , and Pontius Pilate , and the Gentiles , and the people of Israel did what the hand and counsel of God determined before to be done , Acts 4.28 . 3. Or doing what is the will of the Lord out of fear ; as Laban hurt not Jacob , Gen. 31.29 . Pharaoh and the Egyptians let the Israelites depart out of Egypt , Exod. 12. Balaam did not curse but blessed Israel , Numb. 24. 4. Or else they do the will of the Lord out of hope of reward and self-seeking . Thus the false Prophet prophesied for hire . Some Saducies lived orderly out of hope of temporal blessings . The Pharisees made long prayers , and gave almes , and did all they did to be seen of men . All these and many the like do the same thing , which God wills to be done ; but none of them can be said to be genuine servants , and obedient unto the Lord .

1. But the first of these we may call serviceable instruments of God ; Qui acti aguntur , which are rather used as tools , and wrought by , then work of and by themselves .

2. The second are the enemies of God whom by his power he so over-rules , that he makes them do his work , and serve his ends , and that when most of all they advance their own .

3. The third are the Lords slaves and vassals who would not do any good unless they feared otherwise to be beaten .

4. The fourth and last are as it were the Lords Mercenaries and Hirelings , who do his work , but meerly and solely for wages , otherwise they would do no good .

These , all these are as it were the Lords servants extraordinary , his retainers and servants at large . But the true and genuine servants of the Lord , and such as are in ordinary service , are obedient unto him , pliably and willingly submitting their wills unto the will of the Lord , Ephes. 6. v. 6. doing the will of God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ex anima , or ex animo , as the Vulg. Latin , from , or out of the soul , or minde , or heart . When their heart is according to Gods heart ; as the Lord saith of his servant David , Acts 13. v. 22. I have found a man after mine heart , who shall fulfil , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , all my wills , Acts 13.22 . And such a servant of the Lord was Caleb , as his name signifies , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Secundum cor , according to the heart , minde , and will of God . Would God we were all of us such servants of the Lord ! And that we had , as the Lord saith , that Caleb had , another spirit with him .

For our understanding of this , we must know , that the Lord makes a promise unto Caleb and his seed of the Holy Land , &c. The Lord makes a promise unto Caleb and his seed , of the Holy Land , upon consideration of conditions fulfilled on Calebs part . 1. He had another spirit . 2. He followed the Lord fully . Touching both these conditions , there is some doubt may be made of the Translation . As to the former , we may render the words out of the Hebrew thus ; but to my servant Caleb , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Reward , or , because that another spirit was with him , &c. What is that other spirit ? and how was it with Caleb ?

1. As to the former , the words are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Spiritus alter , an other spirit ; that is the spirit of faith , whereof the Apostle speaks , 2 Cor. 4.13 . This spirit of faith rests on the wisdom and truth of God , for the performance of his promise , and on the power and goodness of God , as for the effecting his promise , the subduing the Canaanites , and bringing Israel into that land . This is another spirit differing from that of the false Spies , and people which was the spirit of fear , bondage , and unbelief , which other spirit may be rendred a new spirit , Esay 65. v. 15. as Esay 65.15 . He shall call his servants by another name ; ] I rather turn it , A new name , as the LXX there doth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a new name . All agree , that Esay there prophesies of the times of the Gospel , wherein All things shall become new , 2 Cor. 5.17 . Yea , what the Prophet there calls another name , he calls a new name , Esay 62.4 . And what S. Luke , Acts 2.4 . calls other tongues , S. Mark 16.17 . calls new tongues . And what Moses here calls another spirit , Ezechiel calls a new spirit , Ezech. 11.19 . and 36.26 .

Why had Caleb another spirit ? He was now entring into an other , a new estate , the estate of faith in Christ , in whom all things are new , 2 Cor. 5.17 . which he received by the hearing or obedience of faith , Gal. 3.2 . when he believed in the truth and power of God who promised the holy land to the couragious believers . This was figured by all those wars and victories over the seven nations , under the conduct of Jehoshua . And the dispensation of Christ is described by mortifying , killing , crucifying , destroying ; and so conquering and overcoming . They that are Christs have crucified the flesh with the affections and lusts , Gal. 5.24 . The old man is crucified with Christ , that the body of sin might be destroyed , that henceforth we should not serve sin , Jos. 10.26 . Rom. 6.6 . This is that death of the Saints which is so pretious in the sight of the Lord , Psal. 116.15 . That death whereof the Apostle speaks , For thy sake , we are killed all the day long . Howbeit this death doth not extinguish us , but the sin that is mortified . But we become more then conquerours through him that loved us , Rom. 8.37 . For the atchieving of this victory in his new state , there is need of a new spirit , even the spirit of faith , which is the victory that overcomes the world , 1 John 5.4 . This will appear , if we shall consider , that Caleb was ingaged in a war against the seven nations .

He therefore had need of counsel and strength : for counsel and strength are for the war , Esay 36.5 . And therefore this new spirit was the spirit of faith in the wisdom and counsel , and in the might and strength of God , which ye read both together on the new man , Esay 11.1 , 2. There shall come forth a rod out of the stem of Jesse , and a branch shall grow out of his roots . Esay 11. v. 1. ( A branch growes not out of the roots of trees , but out of their stock , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 therefore were better turnd a sucker , sprout , or sprig , here & elsewhere ) and the Spirit of the Lord shall rest upon him , the Spirit of wisdom and understanding , the Spirit of counsel and might , &c.

2. This new spirit is said to have been with Caleb , that is , for his help ; so what we read , Jos. 1.17 . The Lord thy God be with thee , the Chald. Paraph. turns 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Lord thy God be in thy help , to help with counsel ; so what we read , 1 Kings 1.8 . they were not with Adoniah , the Chald. Paraphrast hath , they were not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in his counsel .

To help with might and strength ; so where Job saith , I know , this is with thee , the LXX render it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , thou canst do all things , Job 10.13 . Thus the Lord promiseth to be for strength to them who turn the battle to the gate , Esay 28.6 .

Whence we may take notice , that , 1. All men are acted by one spirit or other , which is with them , acts , and leads them in their different wayes .

2. All who walk toward the land of holiness , are lead by Gods good spirit , Psal. 143.10 . which either . 1. initiates and enters us in Gods way , as the spirit of bondage and fear , Rom. 8 , 15. Or 2 the spirit of faith and power , which goes and leads on towards the accomplishing and fulfilling of our journey , 2 Cor. 4.13 . And this is the spirit of power . Or 3. the spirit of love , 2 Tim. 1.7 . which brings us home , and is the perfection it self ; for he that dwelleth in love , dwelleth in God , 1 John 4.16 .

3. The Lord observeth , by what spirit we are lead ; he took notice of the ten false and lying Spies , how they were acted by the spirit of unbelief and disobedience , Numb . 14.22 . He saw also , that Jehoshua and Caleb were lead by another spirit . All men may observe our outward motions , actions , words ; which , because most men have learned that abominable Art of Seeming , possibly may not proceed from a right principle . For , although 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the mind , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the word ; anagrammatize one the other , and the latter is interpreter of the former ; and Caleb saith , I return'd word to Moses 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Josh. 14. v. 7. according to what was with my heart , Josh. 14.7 . ( whereby he gives a notation of his own name , ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Caleb , Secundum cor , according to the heart , ) and although out of the abundance of the heart , the mouth speaketh , yet our Lord who knowes the hearts of all men , took notice , that some , who were evil , yet spake good things .

Wherefore since the word ( that essential word Christ ) is quick ( or rather , living , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vulg. Lat. Vivus , and powerful ( or rather operative , Hebr. 4. v. 12 , 13. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) and sharper ( or more cutting rather , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) then any two edged sword , ( or , above every two edged sword , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) and piercing even to the dividing asunder of the soul and spirit , the joynts and the marrowes , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) and a discerner of the thoughts and intents of the heart ; neither is there any creature that is not manifest in his sight ; but all things are naked , and opened unto the eyes of him with whom we have to do , ( or rather , concerning whom , is our speech , so the Vulg. Latin , or unto whom is our account , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ) O how needful is the Wisemans counsel , Keep thy heart above all keeping , Prov. 4.23 . and that of the Prophet , Take heed to your spirit , Prov. 4. v. 23. Malach. 2.16 .

1. This justly reproves the timerous and cowardly spirit of many , who pretend to that other and new spirit of Caleb , as if they were called , chosen , and faithful , Revel. 17.14 . yet yield themselves to be beaten and buffered by Satan ; and are overcome by every foolish and hurtful lust , which fights against the soul . Who boast , as if they were Christians , and were acted by the other , the new spirit , yet are indeed as yet under the spirit of fear and bondage . Let such as these think sadly of what the Apostle saith ; Rom. 8. v. 9. If any man hath not the spirit of Christ , he is none of his ; or rather , this man is not h●s , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

2. Calebs example as justly reproves the proud and presumptuous spirit of those , who , in their own strength , & strength of imagination , which they call faith , go against the spiritual enemies , like those , Numb. 14.40 . — 45. or those , Acts 19.13 . — 16. and with like , or worse success .

What an honourable testimony does the Lord give of Caleb here ? That he was his fervant , that he had a anew , another spirit . And was it written for his sake alone , that he was the Lords servant , and that he had another , a new spirit ? Is' t not worthy our holy ambition ? is it not a patern that may excite and raise our most industrious imitation ? How else were all things our examples ? O thou Israel of God! How great an honour is it to be a servant of the great God! The honour of the servant , ariseth with his Lord . Such was theirs who being asked who they were , return'd this answer ; we are the servants of the God of heaven and earth , Ezra 5.11 .

How necessary is that other , that new spirit , without which , Israel cannot prevail ? without which a Christian is not truly so called , Rom. 8.9 . We have as great need as Caleb had of another , a new spirit . Yea , have we not more need , since our enemies are spiritual , and therefore more mighty , Esay 31.3 . Are not the inhabitants of the holy land , who keep possession against us , exceeding numerous and strong , even manifold transgressions and mighty sins ? Are not their Cities walled and great , even the strong holds of Satan , the strong man that keeps his palace , even strong imaginations , or rather reasonings , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ? 2 Cor. 10. v. 5. Are not the sons of Anac there ? does not pride 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 compass many like a chain ? Psal. 73.6 . That 's Anac . And are there not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ruling and reigning lusts , Lords that rule over us ? Esay 26.13 . Are there no Amalekites ? no glozing and flattering tongues , which lick up the people ? they are the Amalekites ; that gainful shop-sin , which makes London called Lick-penny , that 's Amaleck that licks up and devours the people .

But come we to the following point wherein there is more difficulty . The Lord saith of Caleb , He fulfilled after me . An harsh expression , wherein somewhat must be supplyed . For our better understanding of these words , let us inquire what is here meant by fulfilling ; and how Caleb may be understood to fulfil after the Lord .

The words are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which our Translators turn , He hath followed me fully . So Tremellius , Plenè secutus est me ; and he tells us in the margent , that in the Hebrew it is implevit ire post me , he hath fulfilled to go after ; so Pagnin , and Munster in the text , and Diodati , Luther , Piscator , all the Low Dutch , all the old English translations . It s strange , they should all so unanimously agree , when yet there is no word in the Hebrew that answers to sequi or ire , to follow or go : Hierom , Qui plenus alio spiritu secutus est me , who being full of another spirit , hath followed me ; he regarded rather the sense of the words , which he conceived , then the order of them . That which deceived them , was the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , after me , which they understood not how to make sense of , unless they supplyed the word sequi or ire to follow or go after me .

Surely they are all out and miss of the main drift of Gods Spirit in this phrase which is often used , as Numb. 32.11 . Deut. 1.36 . Josh. 14.8.9 . — 14. 1 Kings 11.6 . Yet in none of all these places is any mention made of following . Nor took they any notice of the Verb 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 He fulfilled ; whereas indeed therein is intimated the meaning of this phrase , where the object , subject , or thing to be fulfilled , is understood , which is no other then the word and will of God , and Calebs own duty . And so Vatablus explains it , Implevit voluntatem meam sequendo me , he fulfilled my will in following me ; which last words might be spared , as I shall shew anon : Munster also expounds it , Implevit subaudi verbum vel voluntatem , meam , he fulfilled , understand , my word or will . Castellio ; Suum mihi praestitit officium , he performed his duty to me . To this purpose a learned Jew on the place , be hath fulfilled the word after me .

When Caleb is said to fulfil and do the will of the Lord after him , the Lord is supposed to have fulfilled the same will before him . But how is this to be understood ? I shewed before that these words are to be understood as spoken by the Lord Christ .

That we may the better understand this , we must know , that , what God Almighty wills , he either himself wills and does , or else he wills , that it be done by others , Psal. 135.6 . whatsoever the Lord pleased , he did in heaven and earth , in the seas and in all depths . Accordingly the Prophet , my counsel shall stand , and I will do all my will , Esay 46.10 . Yea , the things which he himself would , that others should do after him , he himself first does them , Jer. 9.24 . I the Lord do exercise loving-kindness , judgement and righteousness in the earth . The son of God came down from heaven , not to do his own will , but the will of him that sent him , John 6.38 . This will of the Father , the Father himself doth , and the Son doth the Fathers will and word after him .

But is not [ word ] or [ will ] or [ duty ] as bold a supplement , as [ followed ? ] Surely it is not . For we read no such expression in the holy Scripture , as fully to follow , which this phrase is made to signifie . But what phrases are more ordinary then fulfilling the word of the Lord , his Law , his Commandements , fulfilling righteousness , &c. But in the sense which our Translators and others make of these words , they render the verb 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [ fully , ] as if it were an Adverb , and adde hereunto [ followed , ] which is not in the text . But that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 may be read alone , as here it is , with supply of [ will ] or [ word ] or [ law , ] such a defect , when the object is so well known , may be well understood , as in other phrases of Scripture . Thus to over come , is often used alone , and no object named ; but supposed as known . How often read we this phrase in the second and third chapters of the Revelation ? To him that overcometh , I will give to eat of the tree of life , &c. He that overcommeth shall not be hurt of the second death . Where , and elsewhere we read an act exhorted unto , without any object added ; yet to the performance of every such act and duty , there is a respective reward annexed . The object to be overcome is the old Serpent and his temptations : Which may be understood from the first enmity put between the holy seed or Christ , and the Serpent and their seeds , as also from the frequent combates between them thorowout the Scripture . And the like defect may easily be supplied , where Caleb is said to have fulfilled , others , not to have fulfilled , that is ; the law , will , or commandment of the Lord , Josh. 14.8 , 9. Num. 32.11 , 12. 1 Kings 11.6 .

1. There is a vacuum , an emptiness and voidness where the word and will of God is not done ; such before the new creation , as there was before the old . And therefore ; when the Lord had complain'd , Jer. 4. that his people were wise to do evil , but to do good they knew not , he presently addes , I beheld the earth , and so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 emptiness and voidness , Jer. 4.22 , 23. Jer. 4. v. 23. Disobedience empties and makes void the will of God , which obedience fulfils .

2. As the Lord propounds his word and will to be done , so likewise he sets himself before us as our patern and example , that as he hath done , so should we also do .

3. Hence it appears , that to fulfil the Lords word and will , is a most reasonable service . For what servant will grutch to do what his Master does before him . Caleb the Lords servant thought it just to fulfil the Lords will , which the Lord himself had first fulfilled : wherefore our Lord faith , it is enough for the Disciple , that he be as his master , and the servant as his Lord , Mat. 10.25 .

4. The will , word , and law of God is to be fulfilled . The law of God is practical , and consists of duties to be done by us , not imagined or fansied to be done already for us . How often may we read this ? Deut. 6.25 . observe to do all his commandements , and 15.5 . and 19.9 . Revel. 22.14 . Blessed are they who do his Commandements , James 1.22 . Be ye doers of the word , not hearers only , &c.

5. Christ hath not so fulfilled the law for us , as to exempt us from fulfilling it after him , in him and through him . For what the law could not do ; in that it was weak through the flesh , God sent his Son in the similitude of sinful flesh , and for sin condemned sin in the flesh , that the righteousness of the law might be fulfilled in us who walk not after the flesh but after the spirit , Rom. 8.3 , 4. Beside , when the Lord saith , as it s supposed , that the Lord hath done the work himself , so hence it s required to be done by us .

6. This will of the Father , as the Son fulfils after him , so the believers also in the Father and Son fulfill the will of the Father and Son , after them , Ephes. 5.1 . Be ye imitators of God as dear children and walk in love , as Christ loved us , &c. And as the Father doth loving kindness , judgement and righteousness , so doth the Son after the Father , and so ought we after the Son , Matth. 3.15 . It becometh us to fulfil all righteousness . So his will is , that we love one another , as he hath loved us ; and the like is to be understood of other duties .

7. Hence it appears , that the will of God revealed unto men , is a rule of their life , and is not only positive , as that whose goodness depends only upon the authority of God , and therefore good only , because God commands it ; as the ceremonial law is therefore holy , because it is commanded of the most holy God . But the law of God to be fulfilled by us , is therefore commanded by God , because it is in it self , and in its own nature , holy , just , and good , and such as God the Father himself practiseth , Jer. 9.24 . that which the Son of God fulfils after him , that which the holy Angels fulfil after the Son of God , Psal. 103.20 . Ye Angels mighty in strength , who do his commandments , hearkning to the voice of his word . That which all believing and obedient men fulfil after God . This is that righteousness which David saith , is an everlasting righteousness . And these are the words of God which are for ever setled in heaven , Psalm 119.89 . So that they who think slightly of the Commandments of God , as if they were arbitrary and left to our discretion to be fulfilled or left undone , they fouly deceive themselves , and that in a matter of the greatest weight ; since God himself , the Son of God , all good Angels , all good men have fulfilled after God , what God himself hath done . So that when men neglect to fulfil after the Lord , and rather fulfil their own lusts , they fulfil after their father the devil , and his son of perdition , through the spirit of errour .

O ye servants of the Lord who are of another , of a new spirit , the spirit of faith and courage , let us fulfil after the Lord , let us fulfil the will and word of God after him .

That which much hinders this important duty , is a prejudice conceived against it . We have been wonted unto such doctrine , as mákes void the law of God ; as if Christ had so fulfilled the law of God for us , that he fulfilled not the same in us ; which is contrary to his own assertion , Matth. 3.15 . and 5.17 . — 20. and his Apostles , Rom. 8.3 , 4. 2 Cor. 7.1 . Col. 4.12 . and many other Scriptures .

We conceive this fulfilling our Lords word and will , a strange business and that which is every where spoken against . Esay 53. v. 1. This is no other than was foretold by the Prophet ; who hath believed our report ( or our hearing , or doctrine , what we have heard of God , ) and to whom is the arme of the Lord revealed ? The Prophet Esay 53.1 , 2. gives a probable reason of that unbelief in Christ the mighty Arm and power of God ; because he shall grow up before him as a tender plant or sprout , and as a root out of a dry ground . Such are the first appearances of divine power ; not considering , that , through faith , Hebr. 11. v. 34. Phil. 4. v. 13. believers 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , out of weakness they have been inwardly enabled and impowered ; so that they are able to do all things through Christ who inwardly enableth them ; as the Apostle saith , I am able to do all things 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , through Christ inwardly enabling me . We may observe throughout the Scripture , that God , and and his truth , and power , hath been ownd but by very few , in comparison of the erroneous world ; yet ought not this to dishearten such as have Calebs other new spirit ; they ought rather to be strong in the faith , and observe what Caleb saith , Josh. 14.8 . My brethren that went up with me , Jos. 14. v. 8. made the heart of the people melt ; but I fulfilled after the Lord my God , Josh. 14.8 . So we read , that one of Davids Worthies stood his ground when the weaklings fled , 2 Sam. 23.11 , 12. And this power and strength of God , every believer ought to shew forth in himself to his generation , as David prayed , O God , Psal. 71. v. 18. forsake me not until I have shewed thine Arm to this generation , thy power to every one that is to come , Psal. 71.18 .

This is the extent of our obedience , the accomplishment of the whole will of God ; and therefore it s required , that it be fulfilled ; if it be not , its empty and made void . Beside , the Lord himself fulfils his whole will ; and that is it which we must fulfil after him , even to jots and tittles . Unless it so be , I know not how our Lord will be understood to reason with his Disciples and us , Matth. 5.17 , 18 , 19. where our Lord having said , that he came to fulfil ; and that not one jot or tittle should pass from the law till all be fulfilled , he thence infers , whosoever therefore shall break one of these least Commandments , and shall teach men so , he shall be called least in the kingdom of heaven . Wherefore , lest we mistake , there is full as much obedience required of us under the Gospel , as was required of those who lived in the time of the law , if not more also . And well may such exactness be required of us , since there is more divine light , strength , and power vouchsafed unto us under the Gospel then was to them under the law . Yea , and the example of the Son of God in our flesh , evidently proves , that the same life of Christ may be manifested also in our mortal flesh , 2 Cor. 4.10 , 11. But not by our own power . O no :

1. Trust not in our own strength . It s said of all these Spies , Numb. 13.3 . All these were men ; that is , valiant men , Numb. 13. v. 3. as the Jewes understand that phrase in it self . All those who are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , are men in some estimation , saith Rabbi Salomon . Their strength and valour is here intimated to be no other then impotency and weaknesse , when it rests in it self . Great men they were , and wise , and mighty , and rich , being the Heads and Governours of the people . But thus saith the Lord ; let not the wise man glory in his wisdom , nor let the mighty man glory in his might ; let not the rich man glory in his riches , but let him that glorieth , glory in this , that he understandeth and knoweth that I am the Lord , who exercise loving kindness , judgement , and righteousness in the earth ; for in these things I delight , saith the Lord , Jer. 9.23 , 24.

2. Trust in the Lord . So David puts both together ; trust in the Lord , and do good . We finde very often Jehoshua and Caleb joyn'd together , and not without good reason . Jehoshua is a divine compound of the great Name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Lord the Saviour . And although he were before called Jehoshua , Exod. 17.9 . by anticipation , yet Moses first named him Jehoshua , the Lord the Saviour , in order to this expedition of searching the land and bringing word back again , Numb. 13.16 . Jehoshua therefore was with Caleb ; the Lord the Saviour was with the hearty and couragious man , and he enables 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 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 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 seed . 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 ●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 , yo● 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 ● 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 ; ●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 strong , so walking worthy of the Lord to all pleasing ! Col. 1.10 . The holy land is well worthy of such a seed . Nor is it a strong fansie or imagination , but a strong faith , which sets before us this eternal inheritance . For want of this , the land of Canaan hath fail'd the heirs of it , who have been driven out of it these many hundred years .

But all the faithfull ones , the true seed of Caleb are undoubted heires to an inheritance incorruptible and undefiled and that fadeth not away . 1. Pet. 1.4 . It 's a Land of desire , Psal. 106.24 . Psal. 106. v. 24. Which may excite and satisfie all desires . It s the Lords Land , who is the desire of all nations ; or ( to note the full satisfaction of all desires , ) the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Desire is singular , Hag. 2. v. 8. and joyned with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the plurall , they shall come ; importing that all appetites , and desires shall be fulfilled and satisfied in the Lords Land , Hag. 2.8 . Which the antient fathers understood of Christ , saith Galatinus , lib. 4. cap. 9. And therefore it s worthily called the Ornament in all Lands ; and that which the Lord hath spied out for his people , Ezech. 20. v. 6. Ezech. 20.6 .

Remember the joynt testimony of Jehoshua and Caleb against the gainsaying and rebellious Israelites , Num. 14.7.8 . The Land , which we passed thorow to search it , is an exceeding good Land : If the Lord bear good will toward us , or , delight in us , he will bring us into this land , and give it us . And certainly he will so do , if we bear good will towards him and delight in him . — Ut ameris , amabilis esto . That we may be beloved , and delighted in , we must be amiable and lovely ; Delight thy self in the Lord , and he will give thee the petitions or desires of thine heart , Psal. 37.4 . Now the Lord make us perfect in every good work to do his will , working in us that which is well pleasing in his sight , through Jesus Christ ; to whom be glory for ever and ever , Amen . Heb. 13.21 .

God keeps his time , though men be out of tune . SERMON X. Numbers 14. ver. 34.

After the number of the dayes wherein ye searched the land , even fourty dayes , each day for a year shall you bear your iniquities , even fourty years ; and ye shall know my breach of promise .

IN the thirteenth and fourteenth Chapters of Numbers , is contained one of the most famous and most remarkable histories of the whole Old Testament .

The sons of Israel were now come out of Egypt , had received the law in Horeb , were numbred and mustered , were made ready to march toward the land of Canaaan . But , as usually it comes to pass , when we are about to travail toward Sion , and set our faces thitherward , then we meet with most opposition from the enemy . The like was prefigured in the manifold obstacles and impediments which hindred this people in their journey toward the land of promise , whereof ye read in the two former books , and in the first part of this book .

The greatest obstruction in their way was the diffidence and despair of the people , and afterward their vain confidence and presumption .

The Text contains Gods sentence against the Apostates from the faith . Whereof there are two parts :

1. Their punishment denounced . 2. The cause intimated .

First , Their punishment denounced ; ye shall bear your iniquities . Which is amplified by the time ; fourty years : and that in proportion to the time wherein they searched the land ; fourty dayes , a day for a year .

In both we have these Axioms . SER. X.

1. They search'd the land fourty dayes . 2. They shall bear their iniquity fourty years . 3. After the number of the dayes in which they searched the land , fourty dayes , each day for a year , they shall bear their iniquities , fourty years . 4. Thus they shall know Gods breach .

They searched the land fourty dayes . Wherein we must enquire , 1. What this land to be searched was . 2. What it is to search it , and who they were who searched it . 3. Concerning the time of their search .

The land to be searched here mentioned , is not only that which is called strictly the land of Canaan , lying beyond Jordan ; but also the land of the Amorites , Deut. 1.20 . on this side Jordan .

2. As for the act of searching , it is not undertaken for it self , but for information , as Joseph chargeth his brethren that they were Spies , and that they came to see the nakedness of the land , Gen. 42.9 . And the like , Hanuns Princes say of Davids servants , 2 Sam. 10.3 . Accordingly Moses gives instructions to the twelve Spies to inform themselves touching the people of the land , whether strong or weak , few or many , touching their Cities wherein they dwelt , whether in tents or strong holds ; concerning the soil whether it be fat or lean . And therefore the word here turn'd to search , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rendred by the LXX 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to consider ; but the word is of larger signification as to search round about according to Eccles. 7.25 . Eccles. 7.25 . I applyed mine heart to know and to search and to seek out wisdom . The words are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as in the margent , I and my heart compassed . I cast about , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

The searchers of this land were either God himself , Ezech. 20.6 . Or Men ; and they either the 12 Spies reckoned up by name , Numb . 13. Or the whole Congregation ; of whom the Lord here saith , Ye searched the land ; for it was their motion first to send forth Spies to search it , Deut. 1.20 . Quod quis per alium facit , id ipse facit . That which one doth by another , he may be said to be the author of it .

3. The time of searching the land was fourty days . The number of fourty is a mystical number ; which sometime notes temptation . Sometime 2. tryal of faith and obedience . Sometime 3. Sin it self is thereby signified . Sometime 4. punishment of sin . Sometime 5. repentance , humiliation , and expiation of sin . And there are examples of all these . Of the first . The Lord Jesus was tempted fourty dayes , Matth. 4.1 , 2. 2. The faith and obedience of the people was tryed fourty dayes , while Moses was in the Mount : While the Spies searched the land . 3. It s a time of sin . The Israelites sinned in the Wilderness fourty years , Hebr. 3. 4. For that sins sake they bare their punishment fourty years . 5. The same number also of fourty , signifies a time of humiliation , repentance , and sorrow for sin . And therefore fourty dayes were allowed the Ninivites for their repentance Jonah 3.

The reason why they searched the land , will appear from consideration of the land it self , and the searchers of it ; their designe & Gods authority for the searching of it .

1. The land it self flowed with Milk and Honey , and was the glory of all lands , and therefore well worth the searching .

2. The searchers of the land , the principal & chief of the people , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 they were all men , that is , the chief and principal men , Numb. 13.3 .

3. The peoples designe was , to expel the present inhabitants out of the land ; a difficult work , and therefore not rashly to be undertaken , but with industries , Prov. 20.18 . with good advice , Prov. 20. v. 18. ( or rather , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies , with subtilties and industries ) make war .

4. Beside , the Lord , out of confidence that the goodness of the land would answer his testimony given concerning it ; and would satisfie their most curious inquisition and search of it , he yielded to their importunity , and ordered the searching of it . All which howsoever most true ; yet hereby the Lord approves not of their searching the land , but in these words tacitly reproves them for their searching of it .

Does the Lord blame them for searching the Land ? Does not he himself appoint Moses to send men , and direct him who they should be ? Num. 13.2 . It is true ; but the Original of this search was the peoples curiosity and their prying and searching providence , Deut. 1.22 . Unto which notwithstanding the Lord condescended out of security and confidence , that the Land would prove worthy their approbation . Thus the Lord condescended unto the peoples desires of making themselves a King ; though he gave them that King in his wrath , Hos. 13.11 .

So here its evident , that the Lord layes some blame upon the people for searching the Land . For the onely wise God look'd throw all their pretences , upon the true reason why they searched the Land . 1. They had a longing desire to return back into Egypt , as more then once they discovered : and they hoped by this meanes to find occasion to revolt , as the event proved , Num. 14.1 , 2 , 3 , 4.

2. Though they might like the holy Land well , yet not upon termes of fighting for it . But so much for the literall meaning of these words .

Mystice , There is a land which all men ought to search who intend to travel thither , even the land of Righteousness , and uprightness , Psal. 143.10 . Thy land O Immanuel , Esay . 8.8 . The good land , which the meek shall inherit , Matth. 5.5 . Wherein their dayes shall be long who honour their parents . Yea , the Lord himself is that land , Esay 33.21 . a place of broad rivers and streames , in which the trees of righteousness are planted , Psal. 1.3 .

There are also who search that land , even the holy Prophets , who have inquired and searched diligently , who prophesied of the grace that should come unto us , 1 Pet. 1.10 .

This land is best searched by travailing in it , as the spies knew the land by their travaills , and reported what they had seen . And as the holy land is a Spiritual land , so must the searching of it be spiritual . The inhabitants of it who hold possession of it against us , are many ; The Hittite , who does what good he does , out of Servile fear : as Simon , was compelled to bear the cross , otherwise he had not born it . He is like the Horse and Mule without understanding ; whose mouth must be held with bit and bridle , lest they come neer unto thee , Psal. 32.

The Girgashite , differs litle from a stranger unto God ; onely , some assumed showes of holyness he has ; like those , Mark . 7.3.8 . of the Pharisees and all the Jewes ; whose art of seeming , our Lord discovers ; well hath Esaias prophesied of you , Hypocrites ; This people honoureth me with their lips , but their heart is far from me . Howbeit in vain do they worship me , teaching for doctrins the Commandements of men &c. For ye lay aside the commandements of God , that ye may keep your own tradition .

Neer to these dwels the Amorite , Locutuleius , a religious pratler , who talks much of God , and is exceeding mouth-holy ; God and goodness is neer to their mouth , but far from their reins . Unto such a wicked one , saith God ; what is it unto thee to declare my statutes , Psal. 50. v. 16 , 17. and that thou takest my covenant upon thy mouth ? But thou hatest discipline ( or chastisement ) and hast cast my words behinde thee .

The next neighbour to the Amorite is the Canaanite ; who , what good he does , he does it for reward . Such are Curvae in terras animae & coelestium inanes , crooked souls , bowed down to the earth , and void of heavenly things : such as look only after their gain ; whence 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is a Merchant , Hos. 12 7. Of such the Lord saith , they have their reward , Matth. 6.2.5 . And which of you shutteth the dores for nothing ? Malac. 1.10 .

The next is the Perizite , Qui sine muris habitat , a negligent , a careless nation , like the people of Laish , Judges 18.27 . Laish prefiguring the roaring Lion , that strong one keeping his palace , when all his goods are in peace , till a stronger one comes ; when they say peace , then comes Dan the judgement .

The Hivite who boasts of a false gift ; a pretending gifted man .

The Jebusite , who , by Apostasie , or spiritual pride , treads all under his feet , even Christ himself , Hebr. 10.29 .

Such inhabitants keep possession of the land ; which , it 's much to be feared , we shall finde , if we seek them in our selves . And let us be exhorted so to do , the land is worth our search . But who believes the true spies , who assure us that the land is a good land , and that we are well able to overcome it ? O how incredulous , how unbelieving men are in the testimonies of the most true and faithfull God , and his witnesses ! He tells his people , that he had espied them out a land flowing with milk and honey , the glory of all lands , Ezech. 20.6 . His witnesses tell us , that its a good land , and we are well able to subdue the inhabitants . But who believes them ? Nay , they bid stone such with stones , Num. 14.10 . Yet take heed of condemning these , lest thou thy self be found guilty of the same thing . One of his witnesses assures thee , that the Lord hath shewed thee , O man , what is good , Mic. 6. v. 8. and what doth the Lord require of thee but to do justly , and to love mercy , and to humble thy self , to walk with thy God , Mich. 6.8 . And another , that the kingdom of God is not meat and drink , but righteousness and peace and joy in the holy Ghost ; for he that in these things serveth Christ , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rom. 14. v. 18. well-pleasing to God and approved of men , Rom. 14.17.18 . These and such as these divine testimonies , the Lord seals unto us , and perswades our hearts , that these and the like sayings are faithfull and true . Yet who so far believes these testimonies of the true and faithfull God , as to be obedient unto him and do them ? So that the Lord complaines , Num. 14.11 . How long will it be yer they believe me ? and his witnesses , Esay , 53.1 . Who hath believed our report or our hearing , which we have heard of God ? and to whom is the Arm , strength , Christ of the Lord revealed ! Yea , though men search the land , yet it is , as it were by a Map , by reading of it , they scarce travail one step toward it . John 5. v. 39 , 40. As the learned Scribes could tell where Christ should be born , but themselves went not forth , Matth. 2. Ye search the Scriptures , &c. ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the word appears by the context to be Indicative , not Imperative ; ) but ye will not come unto me , that is , believe in me that ye might have life , John 5.39 , 40.

Signe . The way lies Southward toward the perfect day , Numb. 14.17 . Who will believe that we travail thitherward , when our faces are toward the North , and the dark land ? As for means conducing hereunto ; the Spies who searched the land went from the Wilderness of Zin to Rehob ; that is , from the bushy and thorny way , to largeness and latitude , v. 21. That , no doubt , is the way through straits and difficulties . We went through fire and water say such travailers , and thou broughtest us to a ●arge place , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a place of refreshment , Psal. 66.12 . that 's meant by Rehob here , 2 Esdr. 7.7 . Therefore Rehob was the inheritance of the Tribe of Asher , Josh. 19.24.28 . Judges 1.31 . that is , bliss and happiness , as Asher signifies .

The afflictions and sufferings of Christ , must precede our salvation by Christ , 2 Cor. 1.5 , 6. through the narrow to the broad . God shewes the worst first : Cut off the right hand , &c. Strait is the gate , and narrow is the way , &c. The common method of the world is quite otherwise , whereby we are first assured of life , salvation , the holy land ; and then commanded to perform these hard duties afterward .

2. They shall bear their iniquityes , the word we turn iniquity is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is , commonly here understood Metonymically , as the effect put for the cause . But I see no reason but hereby we may understand the iniquity it self , or the guilt of it . For howsoever the Lord , at the intercession of Moses , had remitted the everlasting punishment , Num. 14.20 . Yet might they be made to feel the burden of their sin , according as the Lord threatens in my text . And Num. 27.3 . The daughters of Zelophe had , though they acquit their father of the conspiracy of Korah , yet they confess , that he died in the wilderness , and , died in his own sin . He bare his iniquity , according to Gods sentence in the text ; although I deny not , but that the Metonymical meaning also hath place here , when they are said to bear their iniquity , in that their carkasses fell in the wilderness , Hebr. 3.17 .

3. According to the dayes wherein they searched the land , even fourty dayes , each day for a year , they shall bear their iniquities even fourty years .

The reason of this seeming great excess of punishment , is , because sin is not to be looked at according to the time wherein it is acted , but 1. According to the person offended . 2. According to the holy and just law violated , and the just penalty of that law . 3. According to the means of grace offered , whereby the sin might have been avoided . 4. According to the obligation of the person offending . The Lord proportions and measures out the punishments of sin , according to the nature , extent , and degree , of continuance in sin . Thus he dealt with Tyre and Sidon , with Sodom and Gomorrha , and with his own people .

The most just and merciful God in his punishments usually goes less , and not to the full extent of his threatnings . Chronologers , who have exactly counted the years of Israels punishment in the Wilderness , they finde it to fall short some moneths of full fourty years .

And the holy people , who ought to be like their God , being commanded not to exceed fourty stripes , for the greatest fault , Deut. 25.3 . They Commonly , out of equity , remitted at least one ; St. Paul among his sufferings testifies this practice of the Jewes , 2 Cor. 11.24 .

But in bestowing of rewards , the mercifull God usually exceeds his promises , Esay 35. Where the Lord foretells what miracles the Son of God should work , in the dayes of his flesh , we read not of casting out Devills , nor curing the lepers ; both which we read frequently done by him .

The Lord promised David , that after he should sleep with his fathers , his Son should sit upon his throne , but he brought that to pass while David was yet a live , and his eyes seeing it .

1. Hence it appears , that the sin of a day , may bring on us a years punishment , yea many years ; yea , an eternity , if not timely repented of and forsaken .

2. The quadragesima of sin may bring a quadringentessimum , yea a seculum , yea a seculum seculorum , of Judgement .

3. Hence it followes , that there is an everlasting punishment remaining for incorrigible and impenitent disobedient men . This is evident from hence , because the Lord remitted and pardoned this people their sin , as appears , Num. 14. ver. 20. Yet here the Lord denounceth a punishment against the same sinners .

4. It s clear therefore , that , when God hath forgiven sin , as to the everlasting punishment , He may and often doth reserve a temporall . This is evident as out of the text , so by Nahans transactions with David , 2 Sam. 12.

And the reason is ; because there is no sin , unles timely repented of , but its deadly . So saith the Lord , Jer. 46.28 . I will chastise thee in measure and not leave thee wholly unpunished .

1. By this means he works further repentance and humiliation in the party sinning . 2. It renders the sinner more cautious and wary for the time to come ; because the rod of Gods correction is upon him . 3. It declares , that there is a God that judgeth the earth , Psal. 58.11 . 4. It is for example unto others that they may hear , and fear , and do no more wickedly . 5. We learn hence , that the Purgatory and temporal punishment for sin , may be safely admitted in this life . 6. Hence its evident , that some are judged here , that they may not perish with the world , 1 Cor. 11. for the destruction of the flesh , that the spirit may be saved in the day of the Lord .

1. This reproves their erroneous judgement who think , that , because God punishes men here a long time , therefore he will punish them for ever .

2. Those who conclude , that they may sin impunè , because they see no hurt come of it for the present . It s impossible , but that they should be punished for it either temporally or eternally .

4. The Lord saith to his people in covenant with him , ye shall know my breach of promise . The words thus translated contain in them these two ( I cannot call them divine truths , but ) false Axioms : 1. The Lord breaks his covenant and promise . 2. The Lord will make his people in covenant with him , know his breach of promise or covenant . Both which as they are most false and absurd , so must this translation be , which contains them both , ( to say the best of it ) be most absurd and false .

These words are variously rendred by divers Translators . The Vulg. Lat. and Pagnin turns them thus , Cognoscetis ultionem meam , my vengeance . Munster , Irritationem meam , my provocation . Vatablus and the Tigurin Bible , Prohibitionem meam , my prohibition or forbidding . Coverdale , that ye may know what it is , when I withdraw my hand . Two other Translations , ye shall know my displeasure . A fourth , ye shall feel my vengeance ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , nothing to the purpose . The Hebrew word here used signifies neither vengeance nor provocation , nor prohibition , nor withdrawing the hand , nor displeasure . How be it I finde no Translation so far from the truth as our last , and that of Diodati .

But if the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies none of these ; what does it signifie ? The word signifies a Breach . So Tremellius , ye shall know , Abruptionem meam , my breach . So Piscator turns it , and explaines the phrase ; ye shall know how great evill it is , when a man breaks himself off from me . Or thus ; That ye may know , how great evil it is , when I break my self off from any one . But the former exposition is the more genuine : For this people had broken themselves off from their God , and shaken off the yoke of obedience . Neque Deus quemquam deserit nisi qui prius Deum deseruerit ; God forsakes none but such as forsake him first .

The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies a breach , must suppose something to be broken ; a breach must be of somewhat . The Lord calls it his breach ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 my breach . It must therefore be of something in God , whether counsel , or purpose , and will . And these and like words may be understood as well passively as actively . The Pharisees and Lawyers frustrated the counsel of God against themselves , Luke 7.30 . And I am broken by their whorish heart which hath departed from me , saith the Lord , Ezech. 6.9 .

God breaks not his covenant and promise with his people , but his people break their promise and covenant with their God . It s naturally known , that when covenants and bargains are made between men , he who fails the stipulation and performance of his promise , is said to break his promise and covenant ; not he with whom the other deals falsely and deceitfully . For when one of the parties confederate , hath broken his bond and covenant , the other is left free .

Thus the Lord layes the blame of covenant-breaking upon his people , Deut. 31.16 , 17. Josh. 7.11 . Judges 2.20 . 1 Kings 19.10 . and elsewhere very often . The Lord assures his people of his keeping covenant with them , Deut. 7.9 . He is called the faithful God that keepeth covenant , and mercy with them that love him and keep his Commandements , to a thousand generations , Psal. 105.8 . and 106.45 . and 111.5 . Dan. 9.4 . Nor ever doth he break his promise or covenant , unless his people first break with him . In which sense we understand , Zach. 11.10 . and other like Scriptures .

Whence it will follow ; 1. That which is said to be broken off from somewhat , it hath been whole and one with that from which it is broken off . And therefore since the Lord speaks here of his breach of his people from him , surely his people had been one with him . How else can they be said to forsake him , depart from him , &c. Deut. 5.9 . Ezech. 6.9 . It is a truth in Philosophy 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Omne continuum est unum , what ever is continued is one . And such the Lord made the man , of one minde , one will , one heart with himself , 1 Cor. 6.17 . He who is joyn'd unto the Lord , is one spirit , the Syriac interpreter adds , with him .

2. There is no doubt a Breach made between God and man .

3. God here and elsewhere complaines of this Breach .

4. Since the Lord complaines of his Breach , doubtles he cannot be the cause of it .

5. The apostate , evill , unbelieving heart of man turning from God , makes this Breach .

6. Gods counsells being conditional , may , by our default , become frustrate , 1 Sam. 2.30 . I said indeed that thy house and the house of thy father should walk before me for ever ; But now the Lord saith , be it farre from me ; For them that honour me , I will honour ; and they that despise me , shall be lightly esteemed , According to this condition , Paul and Barnabas speak to the contradicting and blaspheming Jewes ; It was necessary that the word of God should first have been spoken to you ; but seeing ye put it , or rather thrust it ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) from you , and judge your selves not worthy ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) of eternal life , lo we turn to the Gentiles . Acts 17. v. 46. Thus the Gadarens rejected Christ , Luk. 8.37 .

1. Hence it appeares , that they are much out , who conceive , that God makes no other then absolute decrees .

2. Who believe such absolute decrees as are no where extant in the word of God .

3. How justly does this reprove , I fear , the most of us , of our fickleness and inconstancy ; how yelding , how easy , how pliable are we to any the least temptation , to break off union with our God ? How does our vain fear melt our hearts ? How does our hope of some seeming good , carry our souls away from the chief good ? How does worldly sorrow break our hearts off from our God ? How does any outward pleasing and delightfull object take us and win us ? according to that of the Poet ; Hinc metuunt , cupiuntque dolent , gaudentque — Hence men fear , desire , grieve and rejoyce . These are the four Cardinal affections by which the chariot of our souls is moved , and removed from our God .

So fearfull and cowardly was this people . Dut. 1. v. 28. The false spies had discouraged their heart , or rather melted their heart : For so what is solid and strong by faith , vertue or prowess and courage , is weakned , dissolved and melted by fear , fainting and unbelief , Gen. 45.26 . For fear is the betraying of those succours which reason offereth Wisd. 17.12 .

Hushai makes good this metaphor of the holy spirit here used , 2 Sam. 1.7 , 10. He who is valiant , whose heart is as the heart of a Lyon , shall melt . So fearfull and cowardly are all they , who have an evill heart of unbelief in departing from the living God . They believe not , but betray those succours which the great God the Lord of Hosts offereth them . Where of he complaines , how long will it be yer they believe , for all the signes that I have shewed among them ? Num. 14.11 . They fear their many transgressions , their strong and mighty sins , Amos , 5.12 . that they can never be over-come .

Is there any thing too hard for God ? That 's the question . Not whether the enemy be too strong for thee . And therefore the Lord there expostulates , How long will this people provoke me ? Num. 14. v. 11. And how long will it be yer they believe me , for all the signes that I have shewed , the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which I have wrought or done among them ? yea , which I have done , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in interiore ejus , in the midst of them , in their heart : As they confess , Esay 26.12 . O Lord ! Thou hast wrought all our works in us . And therefore so much more exprobable is their base fear , and unbelief .

The Lord expects that men should reason à pari , from like reason , the most natural argument . God hath wrought these signes and wonders for me ; therefore he is able to do the like ; and therefore he will do it ; because he bath promised so to do .

Thus valiant David argued , 1 Sam. 17.37 . God that delivered me out of the paw of the Lion and out of the paw of the bear ; he will deliver me out of the hand of this Philistine .

So S. Paul reasons , I was delivered out of the mouth of the Lion . And the Lord will deliver me from every evil work , and will preserve me unto his heavenly kingdom , 2 Tim. 2.17 , 18.

And so he reasons in behalf of the Philippians ; Phil. 1. v. 6. being confident , or having been perswaded of this very thing , that he who hath begun a good work in you , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , perficiet , will thorowly finish or perfect it , until the day of Jesus Christ ; Phil. 1.6 .

The timerous and cowardly hearts of men , will not suffer them to reason thus . Therefore their base fear excludes them out of the holy land , Revel. 21.7 , 8. He that overcomes , shall inherit all things , and I will be to him a God ; and he shall be to me a son . Revel. 21. v. 7.8 . But to the fearfull , and unbelieving and abominated ones , and murderers and whoremongers and sorcerers and idolaters and all lyars ( these have a portion ; but not in the holy land ; no but ) their part or portion is in the lake that burneth with fire and brimstone , which is the second death .

How easily is the heart broken off from God by hope and trust in any creature ? St. Paul well knew this ; and therefore warnes Timothy , charge them that are rich in this world , that they be not high-minded , nor trust in uncertaine riches , or as in the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in divitiarum incertitudine , in the uncertainty of riches , but in the living God , 1 Tim. 6.17 . If they trust in riches , if they be joynd to them , they are broken off from the living God . They cannot serve God and Mammon .

And therefore David blaming such , man , saith he , walketh in an image , Surely they are disquieted in vain : He heapeth up , Psal. 39.6.7 . and knoweth not who shall gather them . And now Lord , what wait I for ? my hope it self is in thee , Psal. 39.6 , 7.

Such an heart-breaker is sorrow , Prov. 15.13 . By sorrow of the heart , the spirit is broken . For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 2 Cor. 7. v. 10. that sorrow that is according to God , worketh repentance to salvation not to be repented of ; but the sorrow of the world , worketh death , 2 Cor. 7.10 . It breakes the spirit off from the God of life .

But delight and pleasure in any seeming present good , O how violently and suddenly it breakes off the heart from the chief good . Unto such an one the Lord speaks in the judgment , Psal. 50.16 , Psal. 50. v. 16 , 17 , 18. 17 , 18. Thou hatest instruction ( disciplin or correction ) and hast cast my words behind thee . How comes this to passe ? If thou sawest a thief ( what ever temptation comes to steal away the heart ) then thou consentedst ( or wert delighted , or pleasedst thy selfe ) with him , and thy portion is with the adulterers . For the heart goes a whoring after the eyes , Num. 15.38 . and the lustfull man becomes patranti fractus ocello ; His lascivious eye breaks off his heart from the most holy God , and melts it into weakness . Reuben the beginning of Jacobs strength , the excellency of dignity , and excellency of power , by this means becomes unstable and weak as water , Gen. 49.3 , 4. Of this Apostasie the Lord complains , Ezech. 6.9 . I am broken with their whorish heart which hath departed from me . O Israel ! Haec fierent si testiculi vena ulla paterni viveret in nobis ? Would these things be , if the spring of holy life , so vigorous in our holy Fathers Abraham , Isaac and Jacob , were derived unto us ? O Israel ! Thy God hath never broken his promise with thee , he is the faithful God who keepeth covenant & mercy with them that love him and keep his Commandements , to a thousand generations , Deut. 7.9 . But thou hast broken promise and covenant with thy God many fourty dayes , as this people in the Text did ; yea , many of us more then fourty years . Wherefore return , O Israel , unto the Lord thy God ; for we have fallen by our iniquity , Hos. 13.1 . and may most justly expect a proportionable punishment for our sins , who knowes how soon ? unless it be prevented by a proportionable humiliation and repentance . As when Jonas had proclaimed from the Lord , yet fourty dayes and Nineveh shall be destroyed , Jonah 3.4 . See what effect this wrought , ver. 5. The people of Nineveh believed God , and proclaimed a fast , and put on Sackcloth , from the greatest of them , even to the least of them . Nor do I doubt , ( if I may speak a word in season , on this Quadragessima Sunday , as it has been anciently called , ) but we have altogether as reasonable grounds for a Quadragesimale Jejunium a fast of fourty dayes , as the Ninivites had . When ever it was , or by whomsoever it was first instituted , sure I am , he wanted not a patern in the holy Scripture .

Our Lords example unto us is above all other , who fasted fourty dayes and fourty nights , Matth. 4.2 . which was prefigured by Moses , Exod. 34.28 . and Elias , 1 Kings 19.8 . who appeared with him in his transfiguration , Matth. 17.3 . What if we produce a downright precept of Christ for Christians fasting ? Ye shall finde it recorded in three of the Evangelists , Matthew 9.14 , 15. Mark 2.18 , 19 , 20. Luke 5.33 , 34 , 35. where the Disciples of John and of the Pharisees move this question to our Lord ; why do the Disciples of John and of the Pharisees fast , but thy Disciples fast not ? Our Lord answers this question ; 1. Why , for the present , his Disciples could not fast ; They were children of the Bride-chamber , and as yet the Bridegroom was with them , therefore they could not fast . 2. He gives command to his Disciples for after-time , that they should fast ; and gives reason for it . The dayes shall come , when the Bridegroom shall be taken away from them ; and then shall they fast in those dayes . We read no where , that our Lord ever repealed or annulled this precept . This precept therefore must stand firm , at least while the reason of it stands firm .

Let us therefore inquire concerning the marriage between Christ and his Church : and whether the heavenly Bridegroom be with us yea or no ? There were three special times observed in marriage , not only among the Romans , Lacedemonians , and other nations , but also among the Jewes , 1. of espousing and betrothing , when the stipulation and promise were mutually made between the Bridegroom and the Bride , whence the names of sponsus and sponsa , and our English word Wedding from the Dutch Medden to promise ; this time the Greeks called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; this is the time of espousing ; of which we read , Hos. 2.19 , 20. I will betroth thee unto me for ever , &c. 2. There was an interval or time after their betrothing , before the parties came together , which they called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : of this we understand , Deut. 20.7 . and 21.13 . Judges 14.7 , 8. Matth. 1.18 . Hos. 3.3 . thou shalt abide for me many dayes . 3. There was a time of coming together and cohabitation when the mariage was consummated ; this time was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Of this time the Lord speaks , They shall be my people , and I will be their God in Truth and Righteousness , Zach. 8.8 . of which our Saviour speaks , John 14.23 . If a man love me , he will keep my words ; and my Father will love him , and we will come unto him and make our abode with him . Whence it will not be difficult for us to discern in what condition we are towards the Bridegroom ; whether our Lord be come unto us and make his abode with us ; or whether we stand at a distance from him , while his Ambassadours woo us , and beseech us ( O wonderful condescent ! ) that we will be reconciled unto him , 2 Cor. 5.20 .

Surely where the Bridegroom is , there his life and spirit is , there his joy and consolation is , and they twain are but one . For , he who is joyned to the Lord , is one spirit with him , so the Syriac , 1 Cor. 6.17 . And he who saith , he abideth in him , Esay 62. v. 5. he himself ought so to walk even as he walked , 1 John 2.6 . And as the joy to the Bridegroom , is over the Bride , thy God shall rejoyce over thee .

Is the heavenly Bridegroom thus gratiously present with us ? are we thus acceptably present with him ? let our lives give answer to this question ? The Lord is with you 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in your being with him , 2 Chron. 15.2 . If the Lord be not thus present with us , 2 Chro. 15. v. 2. we have great need to fast and mourn and pray , O Lord , which for our sakes didst fast fourty dayes and fourty nights , give us grace that we may use such abstinence , that our flesh being subdued to the spirit , we may ever obey thy godly motions in righteousness and true holiness , to thine honour and glory , who livest and reignest world without end . Amen .

When ye be come into the land of your habitations which I give unto you . ] So ver. 18. when ye come into the land whither I bring you . Numb. 15. ver. 2. Ver. 18. ] The words are in the Participle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 I am giving you ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 I am bringing you . This seems a very slight exception against the translation ; but if we shall consider , that the Spirit of God , by giving and bringing into the land , spiritually understands the conferring on believers the eternal inheritance , which is the true holy land : And how prone men are , out of self-love and a strong fansie to assure themselves of bliss and happiness , without due qualifications and conditions required thereunto , and to be performed on their part , it will appear to be the great wisdom of God , by such suspension of acts , to retain us in our obedience ; which the good God excites us unto , collaterally concurs withal , and blesseth with good success . So that , as we cannot act without him , so neither will he act without us .

As to the words before us , there are many examples of this kinde in Pagnins translation , which Arias Montanus thought worthy his Animadversion , who here instead of Do , I give , puts Dans , I am giving : and in place of ingredi facio , I make you go in , puts ingredi faciens , I am making you go in . So Tremellius hath here , ego daturus sum , and ego sum introducturus . Nor am I ashamed for the reason named , to follow so eminent examples when I endeavour the amendment of our last English translation .

All the congregation shall offer one yong Bullock for a burnt-offering , Numb. 15. ver. 24. for a sweet savour unto the Lord . ] What they turn a sweet savour , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a savour of rest , as the Translators themselves acknowledge , where the words are first used , Gen. 8.21 . with allusion to Noahs name , who offered that acceptable saccrifice . But if they acknowledge that to be the meaning of the words , why then do they not so render them in the Text , but rather cast that proper sense into the margent ? It s answered , that the Greek Interpreters turn the words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a savour of sweet smell ; and that S. Paul hath the same expression , Ephes. 5.2 . where he saith , that Christ loved us , and hath given ( or rather delivered up 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Vulg. Lat. Pagnin , Vatablus , Tigurin Bible , tradidit . Castellio , dedidit ) himself for us , an oblation and sacrifice to God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for savour of sweet smell .

It is true indeed , that the LXX so express the words ; howbeit not as a translation , but rather as an exposition of them . For so , although the burnt flesh of beasts cannot be understood to render a sweet savour , yet , what is spiritually understood by it , the consuming and abolishing of the sin , cannot but yield unto the Lord , a most pleasant and delightful savour , which is properly rendred the Savour of rest , by Pagnin , Odor quietis , & of our English , Ainsworth .

For whereas sin brings unrest , grief , trouble , and labour , to the most holy God , whence it s called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & the like ; and hence he is said to cry like a travelling woman , Esay 42.14 . and to be pressed down as a Cart is pressed that is full of sheaves , Amos 2.13 . and to be grieved , Hebr. 3.7 . and sundry other like ; hence it will follow in reason , that the removal of these grievances , must needs be accepted with favour before the Lord ( so the Chaldy Paraphrast ) as a savour of rest . Thus the Lord saith , that the Charets which went toward the North , quieted his spirit in the North countrey , Zach. 6.8 . For the Spirits , that are created for vengeance , in their fury , lay on sore strokes ; in the time of destruction they powre out their force , and appease the wrath of him that made them , saith the Son of Sirach , Ecclus. 39.28 . Thus Christ taking away the sin , becomes a savour of rest unto his Father , Ephes. 5.2 . And he alone it is who can give quietness , case , and rest unto those who labour , are weary , and heavy laden , Matth. 11.28 . Yet he complains of us , that we have made him to serve with our sins , and wearied him with our iniquities , Esay 43.24 . O what a divine work then is it , to procure quiet , rest , and ease even unto him , who alone can give ease , rest , and quiet unto our soules ! Yea , if he gives quietness , who can make trouble ? saith Elihu , Job 34.29 . Sin and iniquity is that which grieves and disquiets our God ; that Davus qui turbat omnia , that Achan which troubles Israel ; that Jonah which causeth the storm ; that Sheba which lifts up his hand against David , the love of God and our neighbour ; that scorner which makes all the strife . Now cast out the scorner and contention shall cease , Prov. 22.10 . Cut of the head of Sheba , that Septiforme peccatum , the seven capital sins ; the son of Bichri , the spaun and issue of the Devils first-born . Take away that accursed thing which is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in interiore tuo in the midst , in the heart of thee , O Israel , Josh. 7.13 . and peace shall be restored unto Israel . Cast Jonah over-board ; and there will follow a great calm . Offer up thy daily burnt-offering , die daily to thy sin , and the Lord thy God will smell a savour of rest , and will give rest unto thy soul .

There is yet one exception more against the translation of the 30 verse of this Chapter . But the soul that doeth ought presumptuously . Numb. 15. v. 30. ] Why presumptuously ? The words are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Manu elatâ , with an high hand ; and so the Translators themselves render it in the margent . So Pagnin turns the words , Manu excelsa , with an high hand . Tremellius , Elatâ manu , hand lifted up . So Vatablus , and the Tigurin Bible . So Piscator also , and the Spanish and Italian Translations .

Hereby is signified not only pride and presumption , but also as it were a daring of the great God , Non reconditâ manu , sed apertâ exertâque not with an hidden , but an open and stretched-out hand ; as if a man bare an Ensigne , or erected a Standard of impiety and blasphemy against God , that he might draw or invite others into the same audacious enterprize . So Tremellius . To like purpose the Chald. Paraphrast renders the words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Capite operto , according to the Greek Proverb , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , boldly , prowdly : so that hereby is intimated a kinde of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a fighting against God ; and therefore the hand lifted up is here mentioned ; as when Amalek fought against Israel , it s said 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the hand was upon or against the throne , that is , he lifted up his hand against the throne of the Lord , which is heaven , Esay 66.1 . and against God himself , who sitteth thereon , Matth. 23.22 . and against the Church of God ; for so Jerusalem is the throne of the Lord , Jer. 3.17 . though those words be of doubtful understanding , whether they have in them the force of an oath , as they may be referred unto God . For so an oath is signified by lifting up the hand , Gen. 14.22 . Revel. 10.5 , 6. and both the Thargums incline to that meaning . However this may be the sense of that place , yet the hand lifted up is a form of speech , which imports rebellion , as Sheba lifted up his hand against David , 2 Sam. 20.21 . Jeroboam against Solomon , 1 Kings 3.26 .

On the contrary , by giving the hand , is signified the yielding and submission 1. To a Superiour in place and authority , as 1. Chron. 29.24 . it s said , that all the Princes and the mighty men , and all the sons likewise of King David , submitted themselves unto Solomon the King ; which is in the Hebrew , they gave the hand under Solomon the King . 2. Also the yielding to the conquerour , as when the Captive Jews confess , Our necks are under persecution ; we labour and have no rest ; we have given the hand to the Egyptians and to the Assyrians to be satisfied with bread , Lam. 5.5 , 6. Nor was this practice uncouth among the Heathen , or unknown to the Poet : Aen. lib. 11.

Oremus pacem , & dextras tendamus inermes . Let 's beg peace , and yield our unarm'd right hands .

2. If these words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 be rendred presumptuously , I know not how we shall put difference between this phrase , and that , Exod. 21.14 . if a man come presumptuously : Exod. 21. v. 14. the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , if a man be proud , or come proudly . So Deut. 1.43 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & superbè egistis , Ye dealt proudly ; which is turnd also presumptuously . The like is , Deut. 17.12 , 13. the man who will do 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in superbia , in pride : and 18.22 . all which places they turn presumptuously . Our English tongue is not so strait and penurious , but that it well may answer these different forms of speech : so that there was no necessity to confound both under one word ; which indeed answers properly to neither .

3. This phrase with an high hand is opposed to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in errore , or ignorantia , ver. 27. in errour or ignorance . Whereby is not to be understood an universal exclusion of all knowledge , but of such only as is of some particular duties , and of some circumstances : Since what may be known of God , is manifest in men , Rom. 1.19 . and our duty unto God in some good measure . For our good God hath shewen to thee O man , ( even to all men ) what is good , Mich. 6. v. 8. to do judgement ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) to love mercy , and to humble thy self to walk with thy God . To sin therefore with an high hand is not only knowingly , but wilfully ; whence Castellio turns the words , Qui volens fecerit , he who doth ought wilfully or with full will ; which he explains , crimen alioqui capitale commiserit ; who willingly or wilfully commits a crime otherwise capital . The sin in it self is capital ; he therefore who adds to his knowledge of the sin , fulness of will , yea , his whole endeavour also and strength , he sinnes with an high hand .

Howbeit because Omnis peccans est ignorans , every man who sins , is ignorant ; the ignorance of these men is affected , and follows a will preceding their ignorance , according to that , Nolunt intelligere ut male agant ; they will not understand , that they may do evil . And therefore Job puts this among the characters of profligate wicked men , That they say unto God , depart from us ; Job 21. v. 14. we desire not ( the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 we will not ) the knowledge of thy wayes , Job 21.14 .

For such sinnes as these , ignorance cannot be pleaded : For whereas in order to the will , three sorts of ignorance are mentioned in the School ; Affectata , crassa vel supina , & invincibilis , Mag. Sent. lib. 2. distinct . 22. Affected ignorance is such as Job speaks of , in the fore-named place ; which indeed rather aggravates the sin very much then excuseth it in the very least .

As for gross and supine ignorance , it followes negligence and want of inquiring after what is to be known , and might be known by due diligence ; which is therefore called gross and supine ; because it proceeds from sloth , idleness , and listlesness to labour ; which is often found in gross and fat men , whose souls are at ease , and lie still , and are loth to arise ; whence it is also called , Supine ignorance ; which word though it signifie the posture of the body layd down , and looking upward toward heaven ; yet according to the School , it notes the posture of the minde downward , as that which is In souls bowed down to the earth and earthly things ; prefigured by the Canaanites , who have their name from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 curvari , incurvari , deprimi , to be bowed down , and depressed toward the earth ; such souls as cannot , or indeed rather will not raise themselves to the consideration of things above , heavenly things . Of which the Prophet speaks , They are wise to do evil ; but to do good , they know not , Jer. 4.22 . This gross and supine ignorance preceding those things which a man is bound to know , doth not simply excuse the act of the will from sin in toto , or altogether , but somewhat in or à tanto , as they speak ; because so doing , he commits a sin against the law which commands ands him to enquire what is right and just : Awake thou that sleepest and arise from the dead , and Christ shall enlighten thee . And , be not unwise but understanding what the will of the Lord is , Ephes. 5. But this ignorance excuseth somewhat , and à tanto ; because the contempt of the command , and authority commanding , is , by reason of ignorance , so much the less : The less knowledge , the less contempt , and the less contempt ; the less sin . So that it rests , that the invincible ignorance preceding the act of the will , whether positive or negative , whether juris or facti of the law or the fact , simply excuseth from sin both in tanto and in toto , in whole and in part , if I may so English that distinction .

This invincible ignorance is that which remains after a man hath used all diligence due and possible , and hath done all things expedient which he is bound to do , for the removal of it . And this is the ignorance which excuseth .

Howbeit , because many things are known by nature which require duty ; and he who knew not his Lords will , but did things worthy of stripes , 1 Cor. 4. v. 4. shall be beaten , ( though ) with few stripes , Luke 12.48 . And , although a man know nothing , or be not conscious or guilty to himself , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith the Apostle ) yet thereby he is not justified ; doubtless it is most safe , not to stand upon strict termes of commutative justice with our God , but to leave our selves and our condition unto his goodness , who knowes us and what we know , better then we our selves do . It was S. Pauls case . I was , saith he , before a blasphemer and a persecutor and injurious ; but I obtained mercy , because I did it ignorantly in unbelief . There had been no need of mercy , maugre his ignorance , if there had been no sin , 1 Tim. 1.13 . And that sin seems to have been that which he names , blasphemy , persecution of the truth , and injury unto the professors of it , all which he might have known to be sin , according to Mich. 6.8 . and according to Gamaliels reason . Acts 5. v. 39. If the counsel be of God ye cannot dissolve it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , lest ye be found even fighters against God ; sinners with an high hand .

1. Hence , upon the whole matter , we may infer , that the Heathen cannot plead invincible ignorance , Mic. 6.8 . Rom. 1.19 . no , not of the Gospel , Psal. 98.3 . Rom. 10.18 . if the Apostle reason right .

2. Hence also it appears , that sins are not equal ; which is evident from the words before us , where it is supposed , that some sins may be committed out of errour and ignorance , others with an high hand . Yea , sins of the same kinde , yet differenced by the persons offending , are not equal , Levit. 4.4 . with ver. 13 , 14. There is as great an expiation required of the Priests sin , as of the sin of the whole congregation . I which case Duo cum faciant idem , non est idem , when two men do the same thing , yet it is not the same .

1. Whence also they are justly blamed who pretend ignorance of those things which they may and ought to know , 2 Cor. 4.3 .

2. They also who say , they know the will of God ; and think it a great indignity that any should question their intellectuals ; yet they practise not what they pretend to know , and so betray their morals , or rather immorality , and consequently their ignorance . Such is disobedience in Gods esteem , Rom. 1.21 , 22. and the wicked man how knowing soever , is yet Solomons Fool.

The Scripture here speaks of the Soul ; the soul that doth ought , &c. though the person of the man be understood ; because Animus cujusque is est quisque ; every mans soul is himself , or at least the better part of every man , ( of which I have spoken elsewhere more largely , ) as also because the sin originally proceeds from the soul ; and it is the heart lifted up , which lifts up the hand .

Wherefore O ye immortal souls ! your errours , your ignorances are too many : Adde not , O adde not thereunto your wilful transgressions , your sins of an high hand , your mighty sins , as the Prophet calls them , Amos 5.12 . Stand not out against the Almighty God , but yield your selves unto him , and give the hand . It is the advice which Hezekiah gives to Israel , to turn again to the Lord God of their fathers , not to harden their necks , but to yield themselves to the Lord ; ( the Hebrew words are , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , give the hand , 2 Chro. 30 v. 8. submit your selves to the Lord , &c. ) And the Posts passed from City to City , to carry the Kings Decree , and to perswade the people . But what was the event of this good counsel ? They laughed them to scorn and mocked them , 2 Chron. 30.6 . — 10. But diverse of Asher , and Manasseh and of Zebulun humbled themselves , &c. Verbum Domini ad te , This counsel , this word of the Lord is to thee , O Israel ! The Counsellour , as Christ is called , Esay 9.6 . the Power and strength of the Lord , as Christ is called , 1 Cor. 1.24 . ( that 's Hezekiah , ) he exhorts us to turn unto the Lord God of our father Abraham , Isaac , and Israel , that we harden not our hearts , that we sin not against him with an high hand , but submit our selves and yield our hand to the Lord . And the Posts , the Ambassadors carry this Decree of the Lord from City to City . These Ambassadors for Christ , beseech us , yea , as though God did beseech us by them , they pray us , in Christs stead , that we will be reconciled unto God , 2 Cor. 5.20 . that we give our hand unto him .

But alas ! I well foresee , that these Ambassadors and their exhortations , as often heretofore , will have a like event to those ; there will be who will laugh them to scorn , and mock them . And for this , the wrath of God is come and will come upon the present generation , in variety of Diseases , Consumptions , burning Agues , Plagues , fire and sword , wherewith the Lord pleads and will plead with all flesh , Levit. 26. Deut. 28. Esay 66.16 . For thus the Lord dealt with Israel according to the flesh ; they mocked the messengers of God , and despised his words , and misused his Prophets , till the wrath of the Lord arose against his people , till there was no healing ; therefore he brought upon them the King of the Chaldees , 2 Chron. 36.15 , 16 , 17. And the like spiritual miseries the Lord threatens to the despisers of his Word , in these last dayes , Acts 13.41 . Acts 13. v. 41. Behold , ye despisers , and wonder ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and see , which is left out in our translation ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and vanish : for I work a work in your dayes , which ye will not believe , though a man ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) if a man declare it unto you . It followes , Hab. 1.5 . For lo , I raise up the Chaldeans , even the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quasi daemones , as S. Hierom renders that word , even the devils , who bring with them their spiritual maladies , as insensibility , the plague of the heart , a reprobate minde , hatred , malice , and all uncharitableness .

But blessed be the Lord ! The Ambassadors of peace labour not altogether in vain : For divers of Asher , the blessed ones , even the blessed of the Lord , that 's Asher , Gen. 30.13 . Manasseh , such as forget their own people and their fathers house , Gen. 41.51 . Ps. 45.10 . and Zebulun , such as have the Lord for their habitation , Gen. 30.20 . Psal. 90.1 . These believe the Ambassadors of Christ , and finde in these sickly times , Prov. 13. v. 17. that a faithful Ambassador or rather ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 legatus veritatum ) an Ambassador of truths is health , Prov. 13.17 . These procure healing to the land .

And when others sin with an high land , these submit themselves unto the Lord , and give the hand unto him . Thus Babel in these last dayes shall be laid waste ; the confused thoughts shall be brought under the obedience of Christ , 2 Cor. 10.5 . by the true Zorobabel who scatters Babel , Zach. 4.7 . and Babel shall give her hand and submit her self , Jer. 50.15 .

Let us be such Zebulonites , such Manassites , such Asherites ; let us humble our selves , and give the hand unto the Lord , as they did , and the hand of the Lord will be with us , as he was with them , and he will heal our land , if we pray every one unto him ; Lord keep thy sereant from sins of pride , Psal. 19. v. 13 , 14. ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) sins of an high hand , let them not rule ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) in me : Then I ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) shall be perfect , and pure from much transgression . The words of my mouth and the meditation of my heart shall be to well pleasing before thy face , O Lord my Rock ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) and my Redeemer , Psal. 19.13 , 14.

Now Korah the son of Izbar the son of Cohath , the son of Levi , Numb. 16. v. 1. and Dathan and Abiram the sons of Eliab , and On the son of Peleth , sons of Reuben , took men . ] Here is a mistake of the Translators , like that , Numb. 12.1 . For as there , so here , where the Spirit of God puts difference between the Ring-leader and principal Offender , and others drawn in who were less faulty in this Rebellion , by joyning 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [ and Corah took ] together , as the Nominative and the Verb ; our Translators confound this difference by maming the Verb 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 common to all , putting it in the end of this verse . For the Scripture as here , so elsewhere layes the principal blame on Korah , Num. 27.3 . the company of Korah , the gainsaying of Korah , Jud. v. 11. Ecclus. 45.18 . Hereby they do some wrong to Dathan and Abiram , though otherwise blame-worthy ; as they also do some injury to Aaron , though he were not blameless , as was noted on Numb. 12.1 .

But our Translatours are not alone in this errour : For the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [ he took ] hath troubled most Translators . Diodati puts it in the end of the first verse , and makes it common to the other conspirators , adding a supplement larger then ours have , viz. they took with them certain men . The French Bible puts it at the end of the verse , and renders it Firent , entreprise , and tells us in the margent , that in the Hebrew it is , he took , to wit , certain with him to perform his enter prize . Ainsworth and Piscator put the Verb after the Geneologie of Korah , Nam zu sich den Dathan . But the Copulative following [ and Dathan ] hinders that construction . What Ainsworth saith in favour of it , seems to be gratis dictum , for the reason already alleaged ; as also because [ men ] which he adds , is not in the holy text , but a supplement , and that a needless one . Others leave this Verb quite out , as Vatablus , the Tigurin Bible , Luther , and the Low Dutch translations ; also of our English , Coverdale and two other .

How then shall we dispose of this Verb 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ? and how shall we render it ? surely 't is best to follow the clue of the holy Scripture , and to place it where the Spirit of God hath left it . So doth Munster , Arias Montanus , Pagnin , and the Spanish Bible .

As for the signification of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which they render [ took , ] it imports Schism , Faction , and Sedition ; and is accordingly understood by the learned Jews , Sal. Jarchi , and others ; and therefore the Chaldee Paraphrast turns the Verb by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & divisus est Core , &c. And Korah was divided , which Pagnin expresseth well , Tulit seipsum ad partem , he took himself aside or apart , which Arias Montanus corrects without just cause , as elsewhere . The Bishops Bible so called , as also that of Geneva herein agree with Pagnin , and turn the Verb , he went apart .

The Spirit of God aliud agens as relating an antient history , points us to a mystery of iniquity , the Source and Fountain of Marah and Meribah , the bitter waters of schism , sedition , and mis-leading of the people . For whereas antiquity , old customs of the Church , and the ancient Fathers are wont to be alleaged for the patronage and defence of Schismes , Rents , and Innovations ; nor is there any false Prophet but usually he takes covert , or shelters himself and his false doctrine under the authority of one or other , or all these three ; these three were prefigured by these three first notorious Schismaticks and false Teachers . For what was Korah but Calvus ( as his name signifies ) an old Bald-pate , Antiquity ? what signifies Dathan , but long custom ? As for Abiram , what s he , but an high father , as it were another Abram , and of the same original and authority also in his own and the peoples conceit , who are seduced by him ? These reverend old Fathers and Patrons of Errour , Heresie , and Schism , both infected their own age , and became paterns also unto after ages . 1. They so corrupted their own times , that the Princes and people fell to them , Numb. 16. 2. They became paterns also unto after ages ; as S. Jude speaking of the Apostates of his and after times , he shews whose examples they followed , and sends a woe after them , Jude . v. 11. ver. 11. Woe unto them ! for they have gone in the way of Cain , and are poured out ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Effusi sunt , so Pagnin ) or run greedily after the errour of Balaam for reward , and perished in the gain-saying of Kore .

Yea , these Grand-fathers of iniquity as they served the Father of lies in their own respective generations , so they were in after-times as it were revived and born again : yea , and in our times live again . There is a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a regeneration of them , who corrupt and infect the people , as they formerly did . They know the peoples humour well , and the people theirs , and so they claw one another , Jer. 5. ult. Of such also the Apostle speaks , 2 Tim. 3.8 , 9. As Jannes and Jambres withstood Moses , even so these resist the truth , 2 Tim. 3. v. 8 , 9. men of corrupt minds ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , corrupted according to the minde , ) of no judgement concerning the faith . But they shall not proceed very much , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ) For their madness ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) shall be manifest unto all , as that of theirs ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) also was .

By which words , S. Paul shewes plainly , that these who in the times wherein they are said to have lived , and deceived the people , the same should have their times again , wherein they should deceive the people again . For as David , Elias , and others have had their times in the flesh to teach the people , and instruct them in the truth of God , as also their times in the spirit . Thus David in spirit must serve an after-generation , Ezech. 34.23 . and John the Baptist is Elias , as he who came in the spirit of Elias . Luke 1.17 .

So on the contrary , Cain and Balaam , and Korah , and Dathan , and Abiram , and Jannes , and Jambres , have had their times in the flesh , and must have their times in the Spirit also , to serve him who deceives the nations . And there is good reason for this circle and resolution . 1. Satan is a lyar from the beginning , and a great Apostate ; and he is the same he ever has been heretofore , as subtil , as malitious , as operative and active according to the power permitted unto him ; read 2 Thess. 2.8 , 9. Revel. 13.11 , 12 , 13.

2. False Prophets and schismatical Teachers acted by this lying spirit , flatter the people , whom they call blessed , Esay 3. v. 12. and so cause them tolerre , and swallowed up the way of their narrow paths ; and seduce them into the broad way . Thus the conspirators tell Moses and Aaron , that all the congregation was holy , and the Lord was among them , Numb. 16. v. 3. And the people is as easily brought into a good opinion of themselves , as they are prone to revolt .

3. God himself hereby tryes the people , Deut. 13.3 . and punisheth their leaders by putting a lying spirit in their mouthes , 2 Thess. 2. v. 10 , 11. 1 Kings 22 , 23. And the people ; because they received not the love of the truth , that they may be saved ; even for that cause , God sends them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the efficacy or operative power of errour , that they should believe a lie , &c. 2 Thess. 2.10 , 11. And this the Lord doth , that the truth in these last times , might answer to the types of the former . For so Cain was a patern and father to all Apostates from God , their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their guide and leader , who made a broad way for all his followers to walk in . For so ye read of the way of Cain , Jude v. 11. And Balaam the oldness , corrupter , and devourer of the people , as his name signifies , he hath his followers , even those who bring the people into bondage , who devour them , who take of them , 2 Cor. 11.20 . And Korah , Dathan , and Abiram have those of their issue , who plead antiquity , old customes of the Church , and ancient Fathers , to patronize and father their schisms , heresies , and errours .

But as the impiety of Korah was most notorious , who withdrawing himself and betaking himself apart , by his lewd example and seditious counsel , won upon the Princes and the people ; so was the piety of the sons of Korah most notable ; with whom , nor authority of the Princes , nor example of the multitude , nor the most endeering relation , nor honour , nor dignity , nor seeming obligation of gratitude toward their parents , could prevail so far , as to make them sin against their God .

Nor was this piety toward their Father in heaven , lost or unrequited : For when their father upon earth with his name and family , according to his earthly desires and designes , was swallowed up of the earth , their heavenly Father gave them a lasting name , a name of renown which stands upon record in holy Scripture , in eleven Psalms , most of them consolatory , bearing in their titles , The sons of Korah ; for Samuel the Prophet , and Heman the singer , were of Korah's posterity , 1 Chron. 6.33 .

A memorable example and powerful encouragement unto thee , O thou Israel of God , to call no man Father upon earth , since one is our Father in heaven , of whom the whole family in heaven and earth is named , Ephes. 3.15 . Patrizate , Be ye followers of God as his dear children ; depart from the tents of your wicked parents , and touch nothing of theirs , lest ye be consumed in all their sins , Numb. 16.26 . Come out from among them , and be ye separate , saith the Lord , and touch no unclean thing , and I will receive you , and will be a Father unto you ; and ye shall be my sons and daughters , saith the Lord Almighty , 2 Cor. 6.17 , 18.

And behold the Rod of Aaron for the house of Levi , was budded , Numb. 17. v. 8. and brought forth buds , and bloomed blossoms , and yielded Almonds . ] The Lord in these words determins the difference between the Rebels of the Tribes of Levi and Reuben , and the faithful and obedient of the house of Aaron .

Herein I except against the translation of three words .

1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which they turnd a Rod. Which although in the latitude of the word , it may so signifie : yet in this place of Scripture , the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cannot conveniently be so rendred ; but rather a staff , such as the Princes of the people , in their several Tribes , were wont to carry as an Ensigne of their place and authority , Numb. 21.18 . Which yet was not proper to the Princes of Israel , but common also to the Governours of other nations , as to the Moabites , Jer. 48.17 . So 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to bear a Staff , is put among the characters of a Magistrate , saith Theophrastus . So Homer speaks of a Magistrates staff , Iliad . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — Now again the Grecian Judges bear it ( the staff ) in their hands , as also they who have received lawes from Jupiter . And the ancient custom of this nation is well known , that the Lord Chamberlains and other great Officers of the kingdom , have been wont to carry white staves , the Ensignes and tokens of their high places of authority .

Beside , the use of the Rod is for correction , 1 Cor. 4.21 . shall I come to you with a Rod , or with the spirit of meekness ? But the staff is for supportation , as that whereon we rest , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies . Whence 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cui inclinamus , quo nitimur , whereon we lean . Whence by metaphore , it signifies what is strong , whereon we relie ; as the staff of bread , Levit. 26. Ezech. 14. In both places the LXX have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a prop or stay . So where the Prophet saith , the Lord hath broken 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the staff of the wicked , and the scepter of the Ruler , Esay 14.5 . the Chald. Par. hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 robur , the strength ; which signification will not agree to a Rod , but rather to a Staff .

Nor am I alone in this judgement . For Martin Luther , Piscator , and two Low Dutch Translations have the word Staves . So likewise Coverdale .

2. Whereas it s said of this staff of Aaron , that it was budded , and brought forth buds . ] What difference is there between budding , and bringing forth buds ? they both seem to be the same . Some to increase the miracle , understand by the former [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] that it brought forth leaves ; by the later [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] that it brought forth buds , against the course and order of nature , which puts forth buds before leaves . Others , otherwise . What if by the former , we generally understand the shooting forth sprigs , by the later , bringing forth buds , then , flowers , lastly ripe Almonds ? 1. The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is of large signification , and is turnd by the LXX 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; which last is rendred by Ours , to grow , Hos. 14.7 . Beside , 2. The Apostle speaking of the same miracle , useth the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Hebr. 9.4 . which Pagnin turns by Frondere to branch or bring forth sprigs ; which word the LXX put first in the description of this miracle .

2. The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which our Translators turn , [ yielded , ] signifies maturare , to ripen or make ripe ; also ablectare to wean , Gen. 21.8 . And with good analogie : For when the tree brings forth its fruit , it requites the pains and cares of the husbandman . And when the fruit is ripe , it drawes no more moisture , it sucks no more juice , but is , as it were , weaned .

I believe that the signification of ripening or making ripe , well befits this place ; and that for these reasons .

1. Hereby it holds proportion with other types , in that it prefigureth unto us the three spiritual ages , the three degrees of growth in our Christian life , as in a like resemblance of the Vine , Gen. 40.10 . wherein were three branches ; and it was as though it budded , & her blossomes shot forth , Gen. 40. v. 10. and the clusters thereof brought forth ripe Grapes . The word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , coquere fecerunt , they made ripe their Grapes ; as Arias Montanus renders the word , which Pagnin turns to the same purpose , Maturaverunt , they ripened Grapes . For Christ is the true Vine ; and all in him , are the branches , John 15. One branch budding figureth babes in Christ ; another blossoming , represents yong men in the flower of their spiritual age ; the third bringing forth ripe Grapes , signifies old men of mature and perfect age in Christ . And the same three degrees of growth in our spiritual age , are held forth unto us in that Parable , Mark 4.28 . The Earth brings forth fruit of it self ; first the blade , then the ear , then the full corn in the ear . As also more plainly delivered by the Apostle , 1 John 2.12 , 13. in children , yong men , and old men . And by the Schoolmen in their Incipientes , Proficientes , and Perfecti ; Beginners , Proficients , and Perfect men . And the same degrees are intended in the words before us .

2. And one of our old English Translations hath the words thus , Aarons Rod for the house of Levi , was budded , and brought forth buds , and brought forth blossoms , and bare ripe Almonds .

The Authors also of our last translation themselves so render the word , Esay 18.5 . Afore the Harvest , when the bud is perfect , and the sowre Grape is ripening in the flower , &c. The words are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Uvamaturescens , the sowre Grape ripening . Adde hereunto the judgement of R. Salomon , who understands wearing , in the sense which I have already given ; and Kimchi , bringing Almonds to maturity and ripeness .

3. It sets forth the glory of Gods power ; who , as he turnd the dry and sapless staff into a moyst ; and made the green and moyst bough to bud and blossom , so he chang'd the buds and blossoms into fruit , and that mature and ripe fruit .

And thus Almighty God in a short time performs the work of a long time ; as the Wiseman saith of Enoch , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he being made perfect in a short time , fulfilled a long time , Wisdom . 4.13 . Wisd. 4. v. 13. Where the Zelotes being over-voted by the more Orthodox party , who had put [ made perfect ] into the text ; lest any one , lest even Enoch who walked with God , and was translated , lest he should be made perfect , they qualifie the word in the margent , by sanctified or consummated . And what is sanctified , being applied to Enoch , but separated from sin ? what is consummated , but perfect ? the same thing expressed by another word . Did they so love sin , as the Poets say , Jupiter loved Ganymed , that they would have it translated with Enoch into heaven ?

But come we to the effects of this miracle . Hereby the Priesthood is confirmed unto Aaron ; as by a like signe of the Vine and its branches , whereof I have spoken before , Pharaohs Butler was confirmed in his office . Yea , not only Aaron was hereby established in his Priesthood , but also succession in that office , was confirmed to his posterity by the buds and blossoms .

Yea , whereas all the staves of all the Tribes , were of the Almond tree , but Aarons staff alone budded , blossomed , and brought forth ripe Almonds ; hereby the Lord declared , by a wonderful signe and miracle . That , although all the Tribes ( which are also called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 staves or rods : as the staff of Manasseh , Numb. 2.20 . Targ. the Tribe , and so of the rest ) grew out of that one stock of Israel ; yet none of them all should minister unto him in the Priesthood , except only the Tribe of Levi. And hereby withal the Lord tacitly threatned a speedy execution of judgement against any person of any other Tribe , which should invade the office of the Priesthood ; according to the signification of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to make haste ; whence the Almond tree hath its name . So the Lord reason'd touching the Rod of an Almond tree which Jeremy saw , Jer. 1.11 , 12. Jir . 1. v. 13 , 14. Thou hast well seen , for I will hasten my word to perform it : And what was that word ? even his menace of judgement signified by a seething pot , the face thereof was toward the North. So our Translators render that place ; which translation seems contrary to the Hebrew text , as appears in the margent ; and contrary to the scope of the place , as the context proves . The words are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from the face of the North ( which they turn towards the North ; ) and the Lord saith , out of the North , evil shall break forth upon all the inhabitants of the land . If the face of the Pot figuring the evil , be toward the North , how can it come from the face of the North , from which it is turned ?

By reason of this judgement threatned to be speedily executed on all & every person who should dare intrude into the Priests office , ( which was afterward accordingly executed upon King Vzziah , 2 Chron. 26.18 , 19. ) the sons of Israel cry out , Behold , we die , we perish , we all perish : whosoever cometh any thing neer unto the Tabernacle of the Lord , shall die . Shall we be consumed with dying ? For which , the Lord provides a remedy in the following Chapter , Numb. 18.1 . — 7.

This may justly terrifie all ungodly men from invading the office of the Priest .

— 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Procul , O procul este profani ;

Hence , hence ye profane rout .

Hereby the Lord declares the confirmation of the Priesthood unto the Tribe of Levi ; that is , unto those who cleave unto him by faith and love , of what Tribe soever otherwise they are . And this might be intimated by the scattering of the Levites among all the Tribes , as common to them all , Gen. 49.7 . Numb . 35. And therefore all those , whom the great high Priest , the Prince of the Kings of the Earth , hath loved and washed from their sins in his blood , he hath made Kings and Priests unto God even his Father , Revel. 1.5 , 6. And therefore this business concerns thee and me , and whoever are believers and lovers of our God : For such as these are an holy Priesthood , yea , a Kingly Priesthood , 1 Pet. 2.5.9 .

Let us begin betimes , as the Almond tree first flourisheth , and ever continue in our growth , as that tree last sheds her leaves , saith the Naturalist ; a figure of the dignity and duration of the spiritual Priesthood , saith Philo Judaeus . Let us not be too slow , too tardy , lest judgement hasten : Remember whence 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Almond tree hath the name , Jer. 1.11 , 12. Let us not continue still in the bud , in the word of the beginning of Christ ( O ye trees of righteousness , Esay 61.3 . ) as the Apostle speaks , Hebr. 6.1 . but let us go on to perfection , budding and flourishing ; and bringing forth ripe fruit , even the fruits of righteousness which are by Jesus Christ to the glory and praise of God , Gen. 47. v. 10. Phil. 1.11 . The Almonds are reckond by Jacob , among the best fruits of the land , which he calls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 songs of praise . For such fruits of the holy Spirit most praise God . He , who offereth these , he honoureth God , Psal. 50.23 . and 63.4 . And hereby we finde acceptance with the true Joseph .

What though we seem to our selves dry and barren and without sap of grace , as he saith of his staff — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — It shall never bring forth leaves and boughes , nor shall it ever flourish more . Alas ! can these dry bones live ? Can a Virgin ( the signe of barrenness ) bring forth a son ? With God all things are possible . Lord be it unto me according to thy word , Luke 1.38 . Gal. 4.19 . All things are possible to him that believeth , and now is our salvation neerer then when we believed , Rom. 13.11 .

By faith and love we are engraffed into the true Almond tree ; as the Apostle , by like reason , speaks of insition into the good Olive tree , Rom. 11. There is as well a growth into Christ , Ephes. 4.15 . Grow up into him in all things , as a growth in him . 2 Pet. 3.18 . 2 Pet. 3. v. 18. Grow in grace , and in the knowledge of our Lord and Saviour Jesus Christ ; to him be glory both now and for ever . Or rather according to the Greek text , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the Vulg. Lat. in diem aeternitatis , unto the day of eternity . Amen .

All the best of the Oyl , Numb. 18. v. 12. and all the best of the Wine and of the Wheat , the first fruits of them , which they shall offer unto the Lord , them have I given thee . ] These words contain part of the Priests portion ▪ Against this translation , lies some exception . For as for the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which the Translators turn the best of the Oyl and the best of the Wine ; the word doth not signifie the best , but the fat . And although nor Oyl nor Wine , nor Wheat , according to our English idiom and property of speech , can be said to be fat , or to have fat in them , which we rather appropriate unto flesh ; yet is there in all these a kinde of lentor , unctuosity , and clammy substance , which may be said , in a large notion , to be the fat of all these . Nor is the earth properly fat , yet they make no scruple to translate , the fatness of the earth , Gen. 27.28 . and , the fat of the land of Egypt , Gen. 45.18 . Nor hath Wheat either fat or kidneys ; yet they doubted not , ( though Pagnin did , who rendred 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , kidneys , Granorum , Granes , ) to turn those words , Deut. 32.14 . The fat of the kidneys of wheat . And what though the Targum here turn 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and ver. 29. by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 bonum or optimum , the good or the best . Ours profess , to write a translation , not a Paraphrase . Nor yet will I deny but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 may very well explain 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; since what is called the good of the land , is presently called the fat of it , Genesis 45.18 . Only it had been to be wished , they had herein followed most other translations ; especially the Bishops Bible , which hath [ fat ] in the text , and the [ chiefest and best ] in the margent . Whereas on the contrary ours put the exposition the [ best ] in the text , and [ fat ] the proper meaning of the word , ( as very often elsewhere ) they cast into the margent .

〈◊〉 for other two words . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , its true , they are of general use ; yet 1. the former signifies rather new oyl , and that which is new drawen ; from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 luxit , splenduit , to shine from the clearness and brightness of it . But 2. as for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 however sometime rendred generally , wine , yet properly it notes new wine ; and most Translators so render it in this place . So Luther Most ; so Piscator , and all the Low Dutch Translations ; also the Spanish , French , and Italian Bibles ; Castellio also , Vatablus , Munster , and Tremellius , and the Tigurin Bible . But herein our Translators are the more excusable ; because they had not any one old English translation whom they might have followed , so far as I have yet seen .

3. Howbeit , it were to be wished , that this difference were observed between the new and the old oyl and wine ; otherwise , how shall we distinguish them in our English , when they differ in the Hebrew ? as Prov. 21.17 . He that loveth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 wine and oyl , shall not be rich : and elsewhere .

4. More especially in the place before us , as also ver. 17. the Lord requires the first fruits , as of other creatures , so of oyl and wine ; and consequently the newest of them , as of every opening of the matrice of all flesh , verse 15. as the firstlings of cattle , verse 17.

The firstling of a Cow , or the firstling of a Sheep , Numb. 18. v. 17. or the firstling of a Goat thou shalt not redeem . ] What here the Translators turn a Cow , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and that s a Bull or Bullock ; for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Hebrew , according to the Chaldee Idiom , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whence 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Greek , and in Latin Taurus , a Bull , or Bullock . And so they themselves render , Deut. 33.17 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Primogenitus bovis ejus , the firstling of his Bullock . Howbeit they are not alone in this mistake ; for the French , Spanish , and Italian Translations , as also one of our English , render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here a Cow which is a Bull. All the other Translations that I have seen , the Chaldee , Latin , English , High and Low Dutch , render the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 either a Bullock or Ox.

Which I suppose , they understand not , as in English it s commonly taken for a guelt Bull. For so their absurdity were little less then the other ; but according to the latitude of the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or the Latin Bos , which reacheth to the whole kinde . Besides , as for libbing or guelding the male cattle , the Jewes had no such custome of mangling any beast ; or , if any were so used , they reputed it as a blemished beast , and unlawful to be offered up for a Sacrifie ; as I may shew hereafter if the Lord will .

Meantime we hence learn ; that the Lord requires the best and first fruits of all , ( whereof I shall have shortly a proper occasion to treat , ) and it is no doubt most reasonable , that Prima primo danda , , Optimóque optima , that the first and best be given to him who is the first and best ; yea , rendred rather then given ; since no good befals any one of us which we receive not from him . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , every good and every perfect gift is from above , James 1. v. 17. and cometh down ( the Greek word is in the Participle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , descending ) from the Father of lights . And therefore all things what ever we are said to give unto God , are rather from thankfulness then from bounty , and that thankfulness is given by him also . David speaks home to this purpose in few words , Who am I , and what is my people , 1 Chro. 29 v. 14. that we obtain strength to offer willingly after this sort ? for all things are of thee , & from thine hand we give unto thee , 1 Chron. 29.14 . Hereby he thankfully acknowledgeth , that he and his people had dominium sui actûs , their power of giving willingly to God , from God ; and what they return to him , they first receive from him : which he proves , because 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 emphatically , all things are from him , and through him and to him are all things . To him be glory for ever . Amen . Rom 11. ult.

And the Priest shall take Cedar-wood and Hysop , Numb. 19. v. 6. and Scarlet , and cast it into the midst of the burning of the Heifer . ] These words contain mostwhat the ingredients of the Sin-water , ( whereof I have spoken somewhat on Numb. 8.7 . ) or water of separation , so called v. 13. of this Chapter ; whereof the Lord in this Chapter delivers unto Moses , the composition and use of it .

What is here turnd Hysop , I believe , is mistaken for another plant or herb . Which question , although I shall , upon the whole matter , leave to the learned Physitians and Herbarists to determin ; yet , since it comes in my way , and its proper to my business , viz. to endeavour the amendment of our last English translation ; and since the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Hebrew is often turnd Hyssop by our Translators , I shall desire their leave to enquire a little into it ; and to shew my reasons for my dissent from them herein .

1. The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ezob , whereof mention is so frequently made in Scripture , under the name of Hyssop , seems to differ from that herb known by that name , almost toto genere , as much as a tree differs from an herb . For so it s said of Solomon , that he spake of trees from the Cedar tree that is in Lebanon , even to the Ezob that springeth out of the wall , 1 Kings 4.33 . Where the Scripture puts Ezob , what ever it is , among the trees . A tree therefore it is , and therefore Hyssop it cannot be . For the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here used is a name common to all trees , but not to herbs , such as Hyssop is well known to be . For herein , beside other distinctions , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a tree may be differenced from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an herb ; that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is of a woody and strong substance ; whereas 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an herb is weak and tender , and so called when it first growes out of the earth ; but when it is growen , it s called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which containes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Grass , Potherbs , Corn , Pulse . Of the two former 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Moses speaks , Deut. 32.2 . My received doctrine shall drop as the rain , Deut. 32. v. 2. my speech shall distil as the dew , as rain upon the tender herb , and drops upon the grass .

Such a difference between an herb and a tree , our Lord intimates in his parable of the mustard seed , which , when it is growen , is the greatest among herbs , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) and becometh a tree ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) Matth. 13.32 . On which place , Tremellius relates a story out of the Talmud , of one Simon the Son of Halaptha who said , he had in his Farm a mustard plant so great , that he could climb up to the top of its boughes , as it were upon a fig-tree . He adds another story to the like effect , whereby he confirmes the protasis of our Lords parable .

2. The grownd o● their judgment , who affirm Ezob to be all one with Hyssop , is the likeness of their sounds ; which yet are not so like , but that they may have as broad a difference between them , as there is between a Woolf and Vulpes a Fox , and between 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Goose and an Hen , and many like effects of the Confusion of tongues . And a like similitude manifestly deceived and unposed upon our Translators , when they rendred 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 anethum Annise , Matth. 23.23 . Wo to you Scribes and Pharisees Hypocrites ; because ye pay tithe of mint 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and anet or dill ; which ours render Annise , Mat. 23. v. 23. being deceived merely by like sounds of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 anethum and Annise . In which translation , I note as well an Ecclesiastical policy in turning 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 decimatis , ye pay tithes , as a mistake in turning 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Annise . For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 might have bin as fully expressed by rendering it , ye give tithe , ( as they turn it , Luk 18.12 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , decimas do , so Hierom , I give tithes of all that I possess , ) Or , it s as good English , that we waive both expressions of debt and bounty , and turn the word , ye tithe mint and dill . But in policy the Translators thought fit tacitely to insinuate unto the people , that , when they tithed or gave tithes , they did no more then pay their due debt , and therefore they turnd the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ye pay tithe .

I believe , some will make ill use of this my observation , to a worse end then I intend it . For I do not hereby deny , that tithes ought to be given , yea payed , as the Translators turn the word , though it be not so truly turned in this place . For if I should deny this , the very next words would confute me , as they may , all those who oppose Tithes . Let them read our Lords words judiciously . Ye tithe Mint and Dill and Cummin , and omit the more weighty things of the law , judgment , mercy and saith ; These things ye ought to have done , ( namely , judgment , mercy and faith ; ) and not to leave the other , ( that is , tithing of Mint , Dill and Cummin , ) undone . I never in my ministry hitherto have preached for tithes , or any other maintenance of the ministers ; though the holy Scripture , yea , the New Testament be full of arguments leading that way , ( and men who read Scripture , might be convicted , did not self love blind them . ) But because they are reputed covetous who speak of such a subject ; as also because I have endeavoured to win the peoples souls unto God , and not sought mine own gain , as God is witness , I have therefore forborn that argument . Howbeit I know not how it is possible for any man , how opposit soever he be unto Tithes , to avoid that reason which is immediately and undenyably deduced out of our Lords words . Adde what the Apostle saith , 2 Cor. 11.7 . — 15. and any indifferent man will observe , that what places out of St. Pauls Epistles , they use against the ministers maintenance by Tithes , or other like way , they understand and urge fallaciously by a known fallacy à dicto secundum quid , ad dictum simpliciter . Because he took no maintenance of the Corinthians , therefore none of any other ; If followeth not .

By occasion of that place in S. Matthew mistranslated , I have made somewhat a long , but , I hope , not an unprofitable digression .

Let us now proceed unto a third argument .

3. If Ezob be not that which we call Hyssop , what then is it ? There are diverse conjectures what Ezob should be . Some say , its Adiantum , Maidenhair , or Ruta muraria , Rue of the wall . Others , Parietaria , Pellitory of the wall . Which conceits seem to be grounded on what I cited before out of 1 Kings 4.33 . where Ezob is said to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Egrediens in pariete , 1 King . 4. v. 33. growing in , or by , or against the wall , not out of the wall , as ours render it . And so it is true , that the herbs above named grow out of the wall .

But I rather think , that by Ezob is here to be understood Libanotis or Rosmarinus , which we call Rosmary ; as being that , unto which the description , vertue and use of Ezob very well agree .

As for the description , 1 Kings 4.33 . it contains the genus or common nature of Esob , and the subject place where it best grows and thrives . As for the genus or common nature , it s reckoned among the trees , and the lowest of them ; as appears by the comparison of it with the Cedar , which is the tallest . And as a tree , it s of a woody substance , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the word used in the place above named , signifies Lignum wood , as also Ezechiel 15.2 . &c. where our Translators turn the words thus ; Son of man , what is the Vine tree more then any tree , Ezech. 15. v. 2. &c. shall wood be taken thereof to do any work ? or will men take a pin of it , to hang any vessel thereon ? Behold it is cast into the fire for fewel ; the fire devoureth both the ends of it ; and the midst of it is burnt , will it prosper for work ? It is evident unto any understanding man who shall attentively consider this place , that the Lord speaks not of the Vine tree , as our Translators turn it , but of the wood of that tree now sere and dry ; and such as in other trees now dry and seasoned , they make timber , and apply to some work , as here the Prophet instanceth , to make a Pin ; which men are not wont to do , while the tree is green ; nor usually while it is green , do they burn it . But as for the Vine , when the wood of it is now dry , men use not it for any work , nor make a Pin of it , but then burn it , as good for nothing else . As our Lord speaks of the Vine-branch , which had been in him the true Vine , John 15. v. 6. but now not bringing forth fruit , nor abiding in him , he is cast forth as a branch , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it hath been dried or withered , and men gather them and cast them into the fire , and they are burned , John 15.6 . For as the Vine , so the Fig tree and some other trees typifie the Church of Christ , which ought to be filled with the fruits of righteousness , which are in Christ Jesus , Phil. 1.11 . And if they be unfruitful , they are unprofitable and good for nothing ; the Fig-tree cumbers the ground , and makes it idle , and unprofitable , Luke 13.7 . so the Greek word signifies , Luke 13. v. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; why does this Fig tree ( not only become unfruitful it self , but ) makes the ground about it unfruitful also ?

By what hath bin said touching the genus or common nature of Ezob , it appears to be a tree ; and therefore not Hyssop , which is an herb , as was shewen before . And therefore it s more probably to be understood of Libanotis or Rosmary . As for the subject place Ezob is said to grow 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in , by or against the wall ; not out of it ( as ours turn the word ) as indeed Hyssop sometime doth ; but the Ezob or Rosmary tree growes and thrives best by , or against the wall , as common experience proves ; whereas Hyssop prospers best other where in our Gardens .

So that the description of Ezob , both according to the common nature of it , and the particular place of growth , agrees to Rosmary , not to Hyssop .

2. As for the vertues of Ezob , although I acknowledge , it is the Divine Power which works the cure of diseases ; for God sends his word and heals , Psal. 107.20 . Yet according to his divine wisdom , he makes choise of such expedients and means , as , in their nature ingendred by him , conduce to the working of such cures . Thus in the cleansing of the leprosie , the great Physitian prescribes among other ingredients , Ezob , Levit. 14.4 . And Ezob , which I take to be Rosmary , is of great vertue it self toward the cure of that disease , saith Gegorgius Venetus ; who ascribes also to the vertue of the same Plant , the healing of the Epilepsie or Falling-sickness , which he saith , is Morbus daemoniacus , a disease imblasted by the foul spirit . It s also a soveraign remedy , saith he , against the bitings of Serpents , and many other maladies . It s exceeding profitable , and wholesome against all infirmities of the head and brain . And therefore it is not in vain called by the Italians Rosmarino coronario ; because the women made Garlands and Crowns of it , as soveraign for the head . So that well might Junius English Herba salutaris , the wholesome herb , Rosmary . Hereunto I might adde many more vertues of our Ezob or Rosmary , delivered by the Herbarists . But I come to the use of Ezob .

3. The use of Ezob , in holy Scripture , was to sprinkle the blood of the Sacrifice , and the Sin-water , or water of separation . For of it , together with Cedar-word and Scarlet-wool , was made the Aspergillum or aspersorium ; which we may render the Sin-water-stock ; so that a small handful of Ezob consisting of three stalks four Inches long , was tied to a Cedar-handle of a foot and half long ; and that was the aspergillum . Hence its easie to judge , whether Hyssop or Rosmary were the more fit and proper for such a purpose .

Hereunto I shall adde the testimony of Georg. Venetus ; Inter plantas , Rosmarinus nobilissima est , & magis , quàm existimatur , excellens , quamvis multitudine & frequentiâ vilescat : Est enim semper virens , nulli nocens , & multis infirmitatibus inimica , &c. & tantò in majora mala praevalet , quanto majori gaudet tutelâ & favore coelesti , à quo omnis virtus consovetur . Among Plants , Rosmary is the most noble , and more excellent then men suppose , although by reason of plenty and store of it , it be little esteemed : for it is alwayes green , hurting no man , and an enemy to many infirmities , &c. And it prevails so much the more against greater evils , by how much the more it enjoyes the tuition and influence of heaven , wherewith all vertue is cherished . Georg. Ven. Har. Mundi Ton. 7. cap. 27. And Tom. 2. de lege Se 5.5 . de praecept . Probl. 260. Hyssopus aut Rosmarinus Regina plantarum est & sacratissima , confota à maxima intelligentia vel virtute superna . It is the Queen of Plants , and most sacred , being nourished and cherished by the greatest Angel and supream power .

Behold now the wisdom , love , mercy , and goodness of thy God , O thou Israel of God! Adam [ the Red-earthy man , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Adam signifies ] had sinned ; and his wife , taken out of him , had sinned , and been deceived , and was first in the transgression , 1 Tim. 2.14 . Yea , Israel the Church of God figured by Eve , who was taken out of Adam , had sinned by making to themselves other gods ; though the most high God had brought them out of Egypt , the house of bondage . For whereas they had seen the Egyptians ( of all nations most idolatrous , ) worship a Bull which they called Mevis , in honour of Osiris , reputed the Sun ; and also a Cow which they called Apis , in honour of Isis , whom they took to be the Moon ; although the Lord hath executed judgements upon the Egyptians gods ; yet they being delivered from the Egyptians , and their gods , they notwithstanding feared , lest , though the Constellation of Aries ( under which , according to the learning of the Egyptians , Egypt is ) prevailed not over them , yet they thought it needful , according to the principles of that science , to implore the help of a superiour Constellation , and so to draw down the influence of Taurus , whose molten image they made . And Jeroboam afterward having been in Egypt , set up two Calves which he had there seen worshipped , according to the paterns mentioned before , 1 Kings 11. and 12.28 . A sin full of extream folly , and ( which is also great folly , ) unthankfulness ; such as was afterward committed by Amaziah with whom the Lord thus expostulates ; Why hast thou sought after the gods of that people , which delivered not their people out of thine hand ? 2 Chro. 25 v. 15. 2 Chron. 25.15 . That sin of Israel , though punished by the hand of the Levites , by shedding of much blood , yet was it not fully expiated ; for the Lord threatned afterward to visit their sin upon them , Exod. 32.34 . and the Jews say , that in every after-judgement upon their nation , there was a limb of the Calf .

Howbeit , the merciful God found out an expedient for the purging these sins , by a Sin-water , or water of purifying made of Red Heifer , Ox , or Calf .

Sin savours of the nature of Redness , and Blood ; whence it is called by the name of Blood , Hos. 4.2 . Bloods touch bloods . Hos. 4. v. 2. And Edom the sinner who sold his birth-right for Red broth , figuring the humane nature , hath his name from Redness . Thus the first man is of the earth even the Red earth , earthy , 1 Cor. 15.47 . And Mars who is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the earth , is called by Homer 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the murderer , hath his name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ruddy ; as he who stirs up to shed blood , and under whom , Ruddy , and Red men are born . The sin committed by occasion of the Ox , must by the Ox , or Heiffer , or yong Cow , be expiated ; and the earthly Red must be purified by the heavenly . And therefore some have conceived , that the name Adam is not only from the Red earth ; but from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Aleph , which letter intimates somewhat of the Deity , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies blood , as importing unto us , humane flesh and blood sprinkled with the Divinity , as being made in the image of God .

And therefore , for the expiation of Adams , Edoms , Israels sin in worshipping the golden Calf , yea , for the purging the sins of all men , a red Calf or Heiffer must be chosen , representing not the Ruddy manhood of flesh and blood only , but some other more noble , better , spiritual , and heavenly manhood . Concerning whom , saith the Spouse , my Beloved is white and ruddy , Cant. 5.10 . white , in regard of innocency , and ruddy in respect of charity , ardent , fervent , and burning love . And as Adam was Red , by whom sin entred into this lower world ; so there must be a Ruddy heavenly man , the man from heaven , heavenly , who must expiate and purge out the sin out of this inferiour world . Such a White and Ruddy man , pious antiquity hath delivered unto us in his character , and such as have described his Physiognomy . Such also David his type is said to be , 1 Sam. 16. No mervail therefore , if to figure out 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 ●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 Lord will not permit Israel to meddle with Edom the earthly man , so far us to hurt him , Deut. 2.4 , 5. For no man hath hated his own flesh , but nourisheth it , and cherisheth it , even as also the Lord the Church , Ephes. 5.29 . Yet Edom fears , that Israel will hurt him ; as the Lord foretold , Deut. 2.4 . And therefore Edom saith , Thou shalt not pass thorow me , or into me , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Numb. 20.18 .

The earthly man fears to be restrained of his liberty by the word of God . Hereof Israel secures the earthly man , v. 19. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 tantum non verbum ; only the word shall not be ; that is , I will not trouble thee with the word . And hard expression , you l say ; but it s as hard , what the Translators give , if read without their supplements .

But fear is suspicious . And therefore Edom will not trust Israel ; but comes forth to meet Israel with much people ; the words are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in populo gravi , in or with an an heavie people . Edom the earthly man is an heavie burden , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hard to be born . Such are the ceremonies proper to the earthly man , Matth. 23.4 . Whereof S. Peter saith , it is a yoke that neither their fathers nor they were able to bear . He speaks of Circumcision , Acts 15.10 . For they who are circumcised , are debtors to do the whole law , Gal. 〈◊〉 .

But droop not , despair not , O Israel , but proceed in thy journey toward the heavenly Canaan : the true Jehoshua , the true Jesus , who is thy Leader , he invites thee ; Come unto me all ye who labour and are heavie laden , and I will give you rest ; all ye who are weary of the burden of the earthly man Edom , and much more weary of the burden of sinful earthly man , when Esau dwels in Seir , that is , the Devil , Gen. 36.8 . for so the Devils are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Levit. 17.7 . Come unto me , faith Jesus , and I will refresh you , taking off your burden , by mortifying and killing the man of sin ; and correcting and chastising the earthly man ; and raising up the heavenly man , in you ; who after God is created in righteousness and holiness of truth . Mat. 11. v. 29 , 30. Take my yoke ( even the cross and patience ) upon you ; and learn of me ; that I am meek and lowly in heart , and ye shall finde rest unto your souls . For my yoke ( the cross and patience ) is sweet or good 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( so the Vulg. Lat. jugum meum suave , and so the Syriac ; ) and my burden ( the burden of my law and doctrine ) is light unto those , who , by the Spirit of life , are freed from the law of sin and death , Rom. 8.2 .

Thus having born the image of the earthy , we shall bear also the image of the heavenly . Would God that were come to pass unto every one of our souls !

The people spake against God , Numb. 21. ver. 5.6 . and against Moses , &c. Our soul , say they , loatheth this light bread . And the Lord sent fiery Serpents among the people . ] It is the common fault of young travailers toward the holy land , that , when , out of obedience to the voice of God , they have left the flesh-pots of Egypt ( the delights and pleasures of sin ) they presently look for some refreshing , some joy , some consolation , when contrary to their hopes , they come into a desolate and disconsolate , howling wilderness ( a for lorn estate ) which they complain of , Numb. 20.5 . and call it an evil place . The words are emphatical 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Numb. 20. v. 5. there 's an emphasis upon every word , this , this evil , this place , this very evil place . And yet if all were quiet and they had no further trouble , this estate were the more tolerable ? But now they meete with strong opposition from Arad the Canaanite , 1. who makes war upon them , who lead a way some of them captives . Such is Arad the wild Ass , the untamed and wild nature yet unsubdued in us ; which inclines or declines and bends us unto the earth and earthly things , ( that 's the true Canaanite ) these figured out the motions of sin working in our members and warring against the law of our mind , and bringing us into Captivitie to the law of sin , Rom. 7.23 . And who is there of us , who has not had his time ( have not some of us yet our time ? ) of wildness and untamedness when we are ingaged in the like journey towards the holy Land ?

For Ishmael the wild Ass among men , Gen. 16. or the wilde Ass-man , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he is born before Isaac , yea , and he who is born after the flesh , will persecute him who is born after the spirit ; and so it is now , saith the Apostle , Gal. 4.29 . And there is no helpe for this , untill Ishmael the wild Ass be cast out of dores , ver. 30.

Arad also signifies a Dragon , even that red Dragon , called the Devill and Satan , who , like Arad here , takes men captive at his 〈◊〉 , ● Tim. 2.26 . And who is there among us , who may not complain , that more or lesse he hath been 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , possessed , in a sort , and obedient unto him , who worketh in the sons of disobedience ? Ephes. 2.2 . Who is there of us , but is , or hath been like that Demoniac , who had his dwelling in the Toombs ? Mar. 5.2.3.4 . who hath not sometime lived in dead workes ?

What is now to be done for the taming of this wild Ass , but to bring him unto Jesus ? Matth. 21.2 . What is to be done for the freeing our selves from the captivity of Arad , but to binde our selves with vowes and promises unto our God , that , if he will give Arad , or whatever force of Arad holds us captive , into our hands , we will Anathematize and render it accursed ; which is the proper meaning of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Numb. 21. v. 2 , 3. which Ours turn more generally to destroy .

When Israel hath atchived this noble exployt , Edom , the earthly man , which must not be destroyed , Deut. 2.5 . may yet , yea , must be circumvented ; the earthly man of flesh and blood must be limited , and the Israel of God must set bounds of moderation about him , Num. 21.4 .

This is a long work , and hard to be done ; Numb. 21. v. 4. and therefore it s said , that the soul of the people was much discouraged , word for word ; The soule of the people 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 was shortned , or straitned . And why should so choyse a motaphore be waived , and cast into the margent , and a worse put in the Text ? the Transsators themselves turn the same word so , Mich. 2.7 . Is the spirit of the Lord straitened ? Besides , there is good reason from the contrary passions of the soul ; whereof some contract and shorten it , as fear and grief and the compounds of them : whence Anxietas , and Angustia , and the like names of straitned and shortned affections . Others dilate and enlarge the soule ; as love and joy , whence Latitia joy , saith Aquinas , is quasi latitia , largness . And the Apostle useth the same metaphores , O ye Corinthians ! Our mouth is open unto you , our heart is enlarged ; yet are not straitned in us ; but ye are straitned in your own bowells . Now for a recompence , be ye also enlarged . The Apostles heart was enlarged , and not straitned toward his Corinthians ; they had much room in it . Their heart was straitned towards him ; they had no place for him in it .

A metaphore so illustrious and significat should not have been omitted , or changed by our Translators . Out of this Anxiety , this shortness and straitness of soul , the people spake against God and against Moses , wherefore have ye brought us out of Egypt , to die in the wilderness ? For there is no bread , neither is there any water ; And our soul loatheth this light bread .

In which words we eave those two parts and Axioms .

1. The peoples slight opinion of Manna , The call it light Bread .

2. Their disaffection , or ill affection toward it , answerable to their slight opinion of it , Their soul abhorred or loathed that light Bread .

1. The people call Manna light bread , wherein we must inquire , 1. What 's meant by Bread in this place . 2. What we are to understand by light , as light bread .

1. The word here turnd Bread , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies all kinde of food , as I have often shewen . Here is understood by it Manna , and so the Chald. Paraphrast turns it here .

Manna according to the Israelites question , Exod , 16.15 . and so as the LXX also turn it there , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , what is it ? ) is from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , what is it ? They called it Manna ; for they knew not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 what it was . 2. Others otherwise ; they said 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , It is the gift of God , which he promised to give us . 3. Or , it is the Portion . So 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 also signifies . Or 4. and lastly , it is a meat prepared for us . And that also is the signification of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , such a prepared meat as needs not our dressing . I cannot except against any of these meanings ; But I shall , for memory sake , reduce them all to a question , what is it ? to which the answer is , A gift of God , a portion of meat prepared .

This Manna , this gift of God , this portion of prepared meat , the people had a slight opinion of , whence they call it , with an Emphasis , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 this light Bread . And so divers of our old English Translators turn that word ; as also the Spanish , Italian , and French Bibles . Howbeit this last having [ Bread so light ] in the Text , hath yet another and better signification in the margent , [ Bread of so little esteem . ] For although [ Light ] may signifie the same , with what is [ of little esteem , ] yet being applied to Bread , it rather heightens the estimation of it , then any way depretiats or under values it , as Cajetan well obeserves ; which is the peoples main drift here . And therefore Vatablus and the Tigurin Bible , as also Munster and Castellio have expressed it by , Vilis , base , or of no worth ; Tremellius by Vilissimus , most base and worthless . So Piscator turns it , Nothing worth . Luther and the Low Dutch turn it , vain or empty .

And what was this Manna spiritually , whereof this people had so vile and base an opinion ? Wisd. 16. v. 21. what else but Christ himself ? The Wise man calls it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the substance of God ; for what our Translators turn sustenance , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Wisd. 16.21 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Thy substance ( he speaks of Manna ) declared thy sweetness unto thy children . And whereas we read , Exod. 16.16 . this is the thing which the Lord hath commanded ; the words are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Exod. 16. v. 16. this is the word , namely , the essential word : For that word speaks of himself , John 6.30 . when the Jews had said , our Fathers did eat Manna in the wilderness , as it is written ; He gave them bread from heaven to eat . Our Lord tells them , Verily , verily I say unto you , Moses gave you not that bread from heaven , but my Father giveth you that true bread from heaven ; for the bread of God is he 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 who is coming down out of heaven , John 6. v. 33.48 , 49 , 50 , 51 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and is giving life to the world . And ver. 48. I am that bread of life . Your fathers did eat Manna in the wilderness , and are dead . This is that bread that is coming down from heaven , that a man may eat thereof , and nor die . I am that bread that living bread , that is coming down from heaven ; if any man eat of this bread , he shall live for ever . So it pleased the divine wisdom to use imperfect and incompleat acts , [ descending ] and [ giving , ] thereby to imply a continual showring down of the heavenly Manna , according to the appetite and desire of those who gather it . Crater superior perpetìm se deplet in cratorem inferiorem .

This is that which the Apostle cals the spiritual meat . If Bread , if living Bread , if the Bread of God , and that coming down from heaven , and giving life to the world , could this Bread seem vile and contemptible ?

Ignoti null a cupido . This Bread was hidden , and not well known : It was hid , 1. In the outward Word : 2. In the Sacraments : 3. In men who receive both . For the Manna was given with the dew falling with it . So the preaching of the Word is compared to the falling of the dew , Deut. 32.2 . With which preaching of the Word , Christ is given unto us , Rom. 1.16 . The Gospel of Christ is the power of God unto salvation . And 10.8 . The Word , the essential Word is nigh thee , in thy mouth , and in thy heart , that Word of faith which we preach : And ver. 14. How shall they believe on him of whom they have not heard , and how shall they hear without a Preacher ; and how shall they preach except they be sent ? Gal. 3.2 . This only would I know of you , Received you the Spirit by the works of the Law , or by the hearing of faith ? Thus the Manna was hidden in the dew , and so called hidden Manna , Revel. 3.17 . and the inward Word , the spiritual meat was hidden in the outward Word .

2. This Manna is hidden also in the Sacraments ; and therefore they are called Signes and Seales ; Signes , and therefore there must be somewhat signified by them ; Seals , and therefore something also must be sealed by them .

3. This Manna is hidden also in us , 2 Cor. 13.5 . Know ye not that Christ Jesus is in you , except ye be castawayes ? But that which most of all bid the Word it self and the Sacraments and sacramental signes and seals from this people , yea , and themselves from the true knowledge of themselves , was their own sin and disobedience . According to which , Daniel confesses , Dan. 9.13 . that they had not turned from their iniquities , that they might understand the truth . The same reason the Wiseman gives of the ignorance of wicked men , Wisd. 2.21 , 22. Their own wickedness hath blinded them . As for the mysteries of God , they know them not ; neither hoped they for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( not the wages , Wisd. 2. v. 22. as Ours turn it ; which is the hirelings hope ; but , which is the hope and expectation of the childe ) the reward of righteousness ( or holiness ) nor 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , esteemed the honour of blameless souls . For these on like reasons , this people had a slight opinion of their Manna , and called it vile , base , or contemptible bread .

Whence we may take notice , that Etiam optima pessimi , maxima minimi possin● aestimar● , that even the best and greatest things may be worst and least esteemed . The Manna , the food of Angels , Wisd. 16.20 . is here accounted vile and despicable bread . Yea , Christ himself who is the true bread , which comes down from heaven , is slighted and undervalued .

2. They testifie their disaffection , or ill affection answerable to their slight opinion , and say , Our soul loathes this vile , base , contemptible bread .

By the soul is commonly understood the verson ; but because anima or animus cujusque is est quisque every mans minde or soul is himself , or the best part of himself , when affections and actions are attributed unto the soul , surely they are understood to be more intense and more vehement ; as when the Lord saith , my soul shall abhor you , Levit. 26.11 . and Zach. 11.8 . my soul loathed them : the same word is there used which is here , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which we turn , to loathe . For the word signifies largely the passion or affection of Aversation , and that in extremity ; and therefore the Greek Interpreters turn the word by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to abhor and abominate , Levit. 20.23 . And here by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to be extreamly offended withal . And being here applyed to food , as bread , it signifies the greatest aversation , as of loathing and abhorring , which is expressed by Nauseare , when the stomach is turnd , and a man is ready to vomit . Thus disaffected were the people to their Manna , their spiritual meat .

If we inquire into the reason of this , we have it before , in their slight opinion ; Or , indeed their vitious appetite corrupted their judgement and opinion , as they themselves speak-out , Numb. 11.5 , 6. We remember the Fish which we did eat in Egypt freely ; the Cucumbers , and the Melons , and the Leeks , and the Onions , and the Garlick . But now our soul is dryed away ; there is nothing at all beside this Manna before our eyes .

O what a perverse judgement , what a vitious appetite hath the carnal man , what a false estimate , in regard of spiritual and heavenly things ! How hot and eager is he toward the earthly ; how lunt , how cold , yea , how contemptuous is he toward the heavenly ? See both these in Edom , in him who is as a father and patern of earthly and carnal men , whom degenerate Israel here followes . As soon as Esau sees the Lentil Pottage , Gen. 25.30 . he cryes out , Feed me , Gen. 25. v. 30. I pray thee , with that red , that red . Our Translators mention it but once , and so lose the elegancy in the Hebrew . His appetite was so violent , he had not the patience to stay the naming of it ; and having bought it , he flies presently upon it , with such an impetuous appetite Homer as often describes in good fellowes ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Lust sharp-set , and without curb of reason and the fear of God , renders a reasonable man an arrant unreasonable beast .

As for the spiritual and heavenly good things , the earthly man hath no esteem of them at all . We may perceive this in Esaus despiciency and contempt of his birthright ; which he betrayes , in that which they call Notoreïtas facti , the notoriousness of the fact it self , in that he undervalued it , and sold it at so low a price , that he truckt it away for a Mease of warm broath ; and that the coursest that could be made , Lentil pottage ; And in his scornful expressions , when he sets his birthright to sale , as a thing of nought , a dead commodity of no worth at all . And that 's signified by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ad quid hoc ? to what purpose is this ? And the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [ and ] in the beginning of his speech , argues his indignation , as Numb. 16.11 . And seek ye the Priesthood also ? And what is Aaron , & c ? Such a contempt , indignation , and loathing , Esau bewrayes , And what is this Birthright to me ? Tell me , he that can , what is it good for ? Prophane Esau !

Now look into thine own self , O man ! and judge impartially , touching thine own false estimate , thine own lusts and desires , whether thou hadst not rather be some great thing upon earth , then one of the Church of the first-born who are written in heaven , Hebr. 12.23 . Whether thou desire not rather to satisfie thy greedy appetite with the fruition of thy present good things , Luke 16.25 . ( which are as the Leeks , Onions , and Garlick of Egypt , ) then enjoy the fatness of Gods house ; the pleasures that are at his right hand for evermore .

I commend this example of the Israelites despiciency and loathing of their Manna to their serious consideration who slight and undervalue the outward Ordinances , who lightly esteem and loathe the Sacraments , especially that of the Lords Supper . What else do they then what this people did ? They esteem the heavenly Manna , a light , a contemptible , a despicable bread . How does that appear ? The very same Res substrata , the very same thing , the very same spiritual Grace , was exhibited unto that people which is also offered unto us , though under another outward form ; so the Apostle tells us , they did all eat the same spiritual meat , 1 Cor. 10.3 . And both that and this , the one and the other , were of divine institution : He who gives the spiritual meat , gives also the forms and signes under which it is exhibited unto us . And therefore it is a like sin , to undervalue the one and the other . Or , if there be a difference between them , to despise the later , is the greater sin ; because against a greater light , against a more clear Gospel manifestation .

Nor let men sooth and flatter themselves , that they have the same spiritual meat , that same inward and spiritual grace in them , which they undervalue not , but highly honour , though they neglect and slight the outward signes .

When men slight the outward signes , they slight also the inward grace ; yea , and him also who gives the grace , and ordained the signes . What think we of the sons of Eli ? 1 Sam. 2. The Scripture cals them sons of Belial , and saith , They knew not the Lord , ver. 12. The sin of the yong men was very great before the Lord , ver. 17. What was their sin ? they were lascivious persons , v. 22. an heinous crime , especially in Priests . But what was their crime in regard of Gods Ordinances ? that ye finde ver. 29. The Lord saith to Eli , Wherefore kick ye at my Sacrifice , and at mine offering , which I have commanded in my habitation ; and honourest thy sons above me ? &c. And ver. 30. Them that honour me , I will honour ; and they that despise me , shall be lightly esteemed . The Lord saith , That they who despise his sacrifice and offering , despise him . Thus in the text before us , the people are said to speak against God , ( as the other words , so these ) when they call the Manna , light , vile , or contemptible bread . And what shall we think better of those , who lightly esteem the Ordinance of God , as his Sacraments ? Surely , according to the testimony of the Lord himself , they disesteem him , despise him .

And what came of this peoples despiciency ?

2. What was the punishment of this great sin ? By reason of this great sin , the slighting and abhorring of their spiritual food , the Lord sent fiery Serpents among the people .

And what mystically are those Serpents , but the evil spirits , the Devils , whose Prince is the old Serpent called the Devil and Satan ? Revel. 12. For so despisers are delivered over to the Devil , Acts 13.41 . compared with Habac. 1.5 .

But here is consolation for the penitent and believing soul . What if the Serpent have bitten thee ? What if the Dipsas the thirsty Serpent sting thee , and seek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Pet. 5.8 . to drink thee up , and endanger thee to be swallowed up of wine ? Esay 28.7 . What though the Serpent endeavour to stir up the fire of concupiscence in thee ? Is it not a promise to the believers , that the flame shall not kindle upon them ? Esay 43.2 . Look upon the brazen Serpent , the signe of the Son of man .

The Lord Jesus hath been reputed a sinner , yea , the worst of sinners , yea , a Devil ; yea , he was said to be acted by the Prince of the Devils . And he hath been lifted up by Moses ( figuring the rigour of the Law ) as one accursed ; not simply on a Pole , as Our Translators turn 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; no more then on a Mast , as Diodati turns it , Antenna ; but as on a Banner , or a Signe , ( so most of our old English Translations ; Numb. 21. v. 9. Col. 2. v. 15. so Luther , and the Low Dutch ) as an Ensigne ; so the Spanish , Vandera ; and Vexillum a Standard , so Ar. Montanus . But being lifted up , he also lifts up , and spoyles ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he devests or unclothes ) the Principalities and Powers , the evil spirits . The Serpent is of himself 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , naked , as well as subtil , Gen. 3.1 . but he clothes himself with change of raiment , according to their qualification and capacity , with whom he hath to do ; as they say of the Chameleon , and the Polypus rupi concolor , changeth colour according to the Rock to which it cleaves ; so he shapes himself and his ministers , and as the Apostle tels us , that he appears ( to the religious ) as an Angel of light , 2 Cor. 11.14 .

And therefore the Lord uncaseth this grand Hypocrite , and his Legions , discovers them in their nakedness , and as they are , ( as Malefactors were wont to be crucified naked , ) and makes a shew of them openly , triumphing over them in himself , Col. 2.15 . He is now lifted up as an Ensigne to the Nations . Now is the judgement , now shall the Prince of this world be cast out . And the Lord himself hath prophesied , that if he be lifted up , he shall draw all men unto him , John 12.32 . He speaks to thee and me , and every one , Me vide , that is , Confide , look up and trust in me .

O ye penitent and believing souls , who ever have been bitten and poysoned by the Serpents venim ; let us look up unto him , whom we have pierced ; who ever believeth in him , shall not perish , but have eternal life , John 3.14 , 15. There is no other Name in which we can be saved ; he hath triumphed over the Serpents ; and gives us also power to triumph over them , to tread upon Serpents and Scorpions , and all the power of the enemy , Matth. 3. v. 7. & 23 33. and nothing shall be able to hurt us , Luke 10.19 . Let the Serpents and generations of Vipers ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) look unto other helps and means for cure of their venomed souls : Let us look unto our Maker , and let our eyes have respect unto the holy one of Israel , Esay 17.7 . The word used Numb. 21.9 . is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to look intentively . And let us 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , look stedfastly with the eyes of a pure heart , Matth. 5.8 . Let us look wishly with wishes and prayers unto the Lord , for his help and power ; as Jehoshaphat did , when the serpentine brood assaulted him , saying , O our God! There is ●o might in us against the faces of this same great multitude , coming upon us : And we know not what we may do ; 2 Chro. 20. v. 12. but our eyes are upon thee .

And he [ Balaam ] went to an high place . ] Numb. 23. v. 3. There are many translations of this word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hierom renders it , Velocitèr , Hastily : the LXX , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the straight way ; the Tigurin Bible , Ad excelsa , to the heights , or high places . But if it be so , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is to be understood , which is here needless . The Targum hath , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Unus , unicus , solus , solitarius , alone , solitary ; and so Pagnin and Munster , and Castellio , Suecedit , he goes apart : so the Spanish and French Bibles ; so Tyndal , and most of our old English translations ; and our last also hath [ Solitary ] in the margent : which I believe , is better ( as usually ) then that which they have put in the text , for this reason .

As Balaam had learned , by tradition from his forefathers , the rites and ceremonies wherewith the God of Israel was worshipped : as appears by his choise of clean beasts , Bullocks , and Rams ; as also by their number , seven Bullocks , and seven Rams ; for that number was sacred , and commanded by God himself , Job 42.8 . and observed by David and Ezechiah , 1 Chron. 15.26 . 2 Chron. 29.21 , 3. And by the kinde of sacrifice , Burnt-offering ; all which are evident thorowout this History : So no doubt but he had also understood , in some measure , how and in what manner , the Lord had been wont to reveal his Oracles unto the Patriarchs of old ; ziz . In solitude and retyredness . For so we shall finde , that God hath not been wont to speak to the holy Fathers in a crowd , nor to whole nations or people ; but to some one or few men apart , in the silence of the night , in Fields , in Deserts , in Mountaines , in Vallies . So he revealed himself to Abraham , to Isaac , to Jacob , to Moses , to Samuel , to David , to Solomon , to Elias , to all the Prophets .

Such a solitude and loneliness , together with such sacrifices , according to his own institution , might Balaam think , would win upon Gods favour ; and that so far as to obtain leave of him , to curse his people . But though Balaam knew the outward services of God , yet he knew not the nature of God , nor his princpal and primary will ; Hos. 6. v. 6. Prov. 21. v. 27. that he wills mercy and not sacrifice ( which is only his secondary will , and only in order to the former , ) and the knowledge of God , rather then burnt offerings , Hos. 6.6 . Yea , he knew not , that the sacrifice of the wicked is an abomination ; how much more when he bringeth it with a wicked minde ? Or rather , even because he bringeth it with a wicked thought or intention ? Prov. 21.27 . Such as Balaams here was , who came with a wicked thought and intention to curse the people , and so , by cursing to consume them , as Zach. 5.4 . Whereas , on the contary , the blessing of God encreased them .

As for his solitary walking , that known saying , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that a solitary man is either a god or a wilde beast ; Balaam verified the later of himself , proving it and his name proper to himself in regard of Gods people , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that he was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a wild beast and a Devourer of them .

O Israel ! retire unto thy God , In adytum , in secretum , in fundum cordis , into the inmost retyring closet of thy heart : Ex quo nem● quisquam exit , quin sit intus manere melius ; Never any man goes out thence , but it had been better for him to have stayed within .

But should we so retire our selves from the outward world , that we should go into the Wilderness , or some desolate or lonely place , that there the Lord may reveal his will unto us ?

Doubtless there is not the same reason of all men . For however the outward figure of mens bodies , may be like one to another , yet the inward dispositions of the minde are extreamly differing ; so that , Quot homines , tot sententiae , so many men , so many mindes . Matth. 19. v. 12. And our Lord saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; that is , not as our Translators turn the word , All cannot receive this saying , but , all do not receive this saying ; ( a very great difference . ) And every man hath his proper gift , saith the Apostle . However therefore the Lord hath propounded a common salvation unto all the sons of men , Jude , v. 3. whereof all men are capable , and hath prescribed common means which all men must make use of , if they will be saved , as repentance , faith , and obedience of faith ; yet several and particular means may be made use of also , according to the great variety of dispositions and inclinations of men ; as also according to the divers ranks and orders of men . Whereas therefore some men are of a more free and lightsome spirit , they are rather inclined to an active life , to live in vita communi , and in luce , as Tully speaks , to live sociably among men . Others of a more sad and melancholick spirit , are inclined rather to retyredness and contemplation . And such as these , were some of the ancient Monks and Eremites , as Antonius , and others ; who sequestring themselves from the world and wordly imployments , have consecrated themselvs unto God , dwelling alone remote from others , leading a solitary life .

Hereby I approve not the late superstitious and forced Monchery , but a pious solitude and holy retyredness ( if it be possible ) from the tumults and troubles of this present evil world ; which I conceive not only not unlawful , but expedient , yea , necessary for some men . And therefore most what religious men having spent much of their life past in wordly imployments , desire , in their declining years , to retire themselves unto greater privacy .

Howbeit a change of place is not so necessary as a change of minde . He who fulfils not the lusts of his flesh , who mindes not earthly things ; who , though he live among men , among riches , among honours , yet is as a stranger to them , and esteems them only as they are , and uses them as if he used them not ; such an one is an Eremite , and lives a monastick life , even in a throng , and is a stranger to the world ; converseth with himself and with his God , and becomes daily more and more like unto him .

More especially , this may be observed in regard of diverse ranks and orders of men . For such chosen vessels as the Lord would make Radices communitatis , publick persons , and such as should instruct others , unto these he speaks a part ; these he takes a side from the multitude , and puts his fingers in their ears ; teacheth them first obedience ; then toucheth their tongue , and enables them to teach others ; according to Christs method of curing the deaf man who could hardly speak , Mark 7.32 , 33. Of such S. Augustine is to be understood , Epist. 76. Non erit bonus Clericus , qui non fuit bonus Monachus ; He will not be a good Clerk , who hath not been a good Monk . For can we think , that the only wise God will reveal his pretious truth to such as conform themselves unto the lusts of vain men ? symbolize and please every base humour of fantastick , foolish , and dissolute companions ?

O ye , Esay 46. v. 8. who by profession , are Monastick men ! Consider and remember this , and shew your selves men . Bring this upon your heart , O ye transgressors ! Retyre unto your heart , and hear God speaking there . Be not ashamed to learn this Lesson from Balaams practice , who retyred himself , and went alone when he hoped to hear God speak unto him .

Were we exhorted unto an outward solitude , men of all ranks would go out into the wilderness as they did to hear John the Baptist : But when we are called to an introversion , into our wildred heart , to hear the voice of God crying there , ( that 's John , ) how few , alas how few desire so to retyre themselves ? And the reason is ; It s a reflex act , and more difficult then one dirict . And therefore In sese nemo tentat desendere , nemo ; No man assayes to sink into himself . Yet is this the most expedite means and way for to meet and hear our God . I have heard of many , and known some who have travailled far in the world , and made great search after the true religion , that they might meet with God , and hear him speak unto them : yet these at length have returnd ashamed , that they had sought that so long and so far off , which they might neerer and sooner have found at home , even in their own hearts .

All endeavours are in vain or to little purpose before such retyrement : And therefore Moses perswades Pharaoh to let the people go into the wilderness , that they might serve the Lord . Pharaoh was content that they should offer sacrifice in the land of Egypt , Exod. 8.25 . But Moses tells him , they knew not with what they shall serve the Lord , till they came into the wilderness , Exod. 10.20 . The Divill is content that men hear Gods voyce , so it be in Egypt ; whereby the straits of sin are typically signified , Mich. 7.15.19 . Revel. 11.8 . But Moses is instant and earnest with Pharaoh , that the people may go out of Egypt ; otherwise they shall not know his will . And it is our case , ( O thou Israel of God ? ) Unless we forsake all that we have and depart out of Egypt , we cannot know the Lords will , or be his Disciples , Luk. 14.33 . And therefore the Apostle perswadet 〈◊〉 go out of this spiritual Egypt into that wilderness , that we be unconformed to this world , that we may prove and know that good that acceptable and perfect will of God . Such retyrement never wants answerable effect . For if the Lord met Balaam , who went solitary to meet him with a mischievous purpose and put a word in his mouth ; how much more when we return unto our heart , with pious intentions to meet the Lord and know his will and do it ; how much more will he reveal him self unto us in our mouth and in our heart ? O that this were come to pass unto every one of our soules !

Christ Conquering and to Conquer . SERMON XI . Numbers 24. ver. 17.

There shall come a Star out of Jacob , and a Scepter shall arise out of Israel ; Numb. 24. ver. 17. and shall smite the corners of Moab , and destroy all the children of Sheth .

WE have in this Verse , part of Balaams prophesie touching the Epiphany and manifestation of Christ the King born ; There shall come a Star out of Jacob. 2. The growth & increase of that King ; A Scepter shall arise out of Israel . 3. The administration and government of that King in subduing the enemies of his kingdom . 1. The Moabites in particular , He shall smite the corners of Moab ; and 2. More generally , he shall destroy all the children of Sheth .

We have warrant to understand this Paragraph of Christ the King , out of Matth. 2. where we read of some accomplishment and fulfilling of this prophesie .

The words contain these Axioms or Sentences .

1. A Star shall come out of Jacob.

2. A Scepter shall arise out of Israel .

3. That Scepter shall smite the corners of Moab .

4. It shall destroy all the children of Sheth .

1. A Star shall come out of Jacob.

Concerning this Star I have long since spoken ; and therefore I shall not repeat any thing ; only we may take notice , that , by it , the Wisemen were lead unto Christ now born ; and by a like Star of faith and hope , according to the interpretation of divers of the Fathers , we must be guided unto Christ , if we will be wise also , wise to our salvation , 2 Tim. 3.15 .

This Star is said to come out of Jacob. What we turn to come , S●R . XI . is not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is proper to a Star , as Oriri , to arise , and shine forth . Though the LXX have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Orietur , shall arise , Matth. 2. v. 9. but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Incedere , to go ; and so S. Matthew 2.9 . describes the motion of it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Star went before them until coming it stood over where the childe was : which , nor Star , nor motion , nor station , were natural , but miraculous and divine .

This King being born , and declared by his Star , so to be , must have the ensigne of his Royall Majesty , that s a Scepter ; And that the next words present us with all . 2. A Scepter shall arise out of Israel . 1. And what is a Scepter ? The word here used is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which properly signifies a Rod or Wand or Staff growing out of the root or stock or branch of a tree . 2. Because the Tribes of Israel were wont to be distinguished by such Staves , Num. 17.2.3 . It s taken also for a Tribe , Gen. 49.28 . All the Tribes of Israel are twelve ; which proceeded from Jacob , as so many branches from one and the same stock . 3. And because all Tribes and families proceeding from one stock , had one common Governour , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the word here used is taken for the Governour and Goverment it self , whereof it is a signe . It signifies the governour , so Gen. 49. The Scepter shall not depart from Judah ; The LXX render it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Prince or Governor . Thus what we read , 2 Sam. 7.7 . spake I a word with any of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Tribes of Israel ; for which we have , 1. Chron. 17.6 . spake I a word to any of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Judges of Israel ? 4. It s used also for the Government it self , as Esay . 10.5 . Assur the Rod or Staff of mine anger , and 14.5 . The Lord hath broken the Scepter , the Chald. Par. turns it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the power . So Zach. 10.11 . the Scepter of Egypt , is in the Chal. Par. the dominion of Egypt .

Christ hath his Scepter , his Insigne principatûs , his ensigne and token of Soveraignty , Anthority , and Power . This Scepter of Christ is either First , of Grace and clemency , a golden Scepter , which was figured by that of Ahashuerus ( the prince and Head ; a type of Christ , as Esther was of the Church , ) Esth. 4.12 . Or Secondly of severity and Judgment , an Iron Scepter , Psal. 2.9 . Revel. 12.5 . A rod of iron ; According to the different parties he hath to deal withall . Such is that known character of a just Prince ; Parcere subjectis , & debellare superbos To spare the lowly , and subdue the prowd . The Chald. Par. interpretes this Scepter by the name of Messiah ; the Messiah shall be anointed ; as Homer calls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a King who bears a Scepter ; and the Syriac hath here for a Scepter , a King .

But why must the Mesiah have a Scepter ? God the father who invests him and honours him with soveraign authority , he in wisdom , strengthens him and arms him with a Scepter of power and dominion . From this Idea , as from the patern in the Mount , all inferiour powers are established : So that there is not any just authority setled in any Commonwealth , but it hath a coercive power annexed unto it ; otherwise the authority it self would become contemptible , and be despised . This was intimated by the known fable of the Frogs desiring a King . If therefore Christ our Lord have authority , he must also have his scepter , his coercive power and strength , to preserve and vindicate his authority from contempt . Wherefore the Lord having given to his Christ a throne , be gives him also a scepter . The Lord said unto my Lord , ( Chal. Par. To his word ) sit thou on my right hand , &c. There 's his throne . Then followes , The Lord will send the Rod or Scepter of thy kingdom out of Zion .

This is the original of all Kingly authority and power , and the ensignes of them . For what many say ; that , when a throne , or scepter , or other ensignes of Majesty are ascribed unto God , it s by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and taken from the customes of Princes , no doubt it s a great mistake . For what ever is eminently good and excellent , is first in God , and then descends unto the creature , though not Formaliter and Univocè , yet 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in a due proportion ; so that the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of whatsoever is good here below , is to be sought in God , as being first in him , as in its Fountain and exemplary cause , not vice versâ . For that of S. James is most true , Every good giving , James 1. v. 17. ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) and every perfect gift is from above , descending from the Father of lights , James 1.17 .

1. By way of application ; I cannot here omit what Origen , Procopius , and Eusebius observe concerning this Star and Scepter ; that by the Star , was intended the Divinity of Christ , by the scepter , his humanity ; and in the LXX , instead of a Scepter shall arise out of Israel , we read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a man shall arise out of Israel . And the Star stood over him , Matth. 2.9 . as the holy Spirit , in form of a Dove , coming upon him , Mat. 3.16 . We read of many prodigious and presaging lights appearing before , or at the births of some who proved eminent persons ; but nor any one , nor all are comparable unto that great light , that day-star , which enlightens every man coming into the world , John 1.9 . Whom the Father gives for a light unto the Gentiles , and to be his salvation unto the end of the earth , Luke 2. v. 32. Esay 49.6 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a light for the revealing and uncovering of the Gentiles , who were enveloped and hidden in darkness , Luke 2.32 . as indeed we all are , until the divine light shine unto us .

But however this observation be ingenious , and there be a truth in the thing , yet not in the word ; as being grounded on the LXX , which turn 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a man , whereas the Hebrew word hath no such signification ; and therefore Symmachus instead of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a man , put 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a scepter , as indeed it signifies .

2. Note here the rise , growth , and increase of Christs kingdom in us , from Jacob , to Israel , from a star to a scepter , from light to strength . Jacob is a type of the weak Church . For a figure of this , Jacob took his brother by the heel , but was so weak , that he could not hold him , Gen. 25. Who shall remain unto Jacob , Amos 7. v. 5. ( if thou increase the famine , ) for he is small or little , Amos 7.2.5 . Israel is the strong Church , the Church prevailing with God , according to the etymologie of that name which the Angel gives him , Gen. 32.8 . Thy name shall be no more called Jacob , but Israel : Gen. 32. v. 28. For thou hast been a Prince with God , and men , and hast prevailed .

3. We have here intimated the two eminent vertues of the King Christ grown up and ruling in his kingdom , light & strength : light in the star , and strength in the scepter . These ye have together , Psal. 43.2 . Thou art the God of my strength ; O send out thy light . And 84.11 . The Lord is a Sun and a Shield . And 132.17 . The horn or strength of David , and the Lamp or light of his Anointed ; which Zachary understood of Christ , Luke 1.69 . Thus S. Paul calls Christ the power of God , and the wisdom of God , 1 Cor. 1.24 . Both which are sometimes woven into one Phrase , as when Christ is called the Sun , and compared to a Gyant or strong man to run his course , Psal. 19. And he appears to S. John , as the Sun shining in his strength , Revel. 1.16 . And S. Paul coucheth both as closely , when , Rom. 13.12 . he exhorts us to put on the Armour of light ; which in the next words he varies ; Put on , saith he , the Lord Jesus Christ , v. 14. as the same thing .

Hitherto we have considered the two former Axioms ; 1. A part : 2. Compared one with other . In the same method let us proceed in handling the two following . Whereof the former is ; That Scepter shall smite the Corners of Moab . Wherein we have this Kings administration and government of his kingdom , in subduing the enemies of it , in particular , the Moabites . Wherein we must inquire ; 1. What are the corners of Moab . 2. What it is to smite the corners of Moab . 1. What are the corners of Moab .

Moab is here compared unto a building ; whereof the great strength lies in the corners , as in Gods building which is his Church , 1 Cor. 2.9 . Christ is the chief corner stone , Ephes. 2.20 . And accordingly the most of our English translations have corners or coasts : but the Messiahs wars are not with buildings , but with men . And therefore by the same metaphore , the Princes of Moab are called the corners of it . So the Chald. Par. hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Princes , which in the text are called corners ; and the Greek hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Captains or Leaders , whence the Vulg. Latin hath Duces , the Dukes ; so Luther and Piscator , and the Low Dutch. The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is used both wayes . And thus , according to our Translators , the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies principality , and a beginning , signifies also a corner ; as where they turn 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a vessel knit at the four corners , Acts 10. v. 11. Acts 10.11 . which Pagnin renders , Quatuor initiis , at the four beginnings .

The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is here turnd , He shall smite , is properly , he shall smite thorow ; and so it is rendred in the eighth verse of this Chapter . He shall pierce them thorow with his arrows ; and here also in the margent . So Arias Montanus , and Pagnin ; so Diodati and Ainsworth . Howbeit , because the word is used both wayes , I shall also speak of it in both senses . What was here foretold , was accomplished in the history by David , the type of the Messiah , who smote Moab , 2 Sam. 8.2 .

What reason is there why the Lord , 1. Smites the Princes of Moab ; 2. Why he smites them thorow .

1. There is reason why the Lord smites them ; viz. Because they were enemies , deadly enemies against Jacob and Israel . 1. Enemies they were against Jacob , but deadly enemies against Israel : For Israel is the Church increasing , with the increases and strength of God , Col. 2.19 . And therefore as the seed of God increaseth and thrives in us , so doth Satans opposition increase also . Whence we read in the Parable , Mat. 13.26 . That , when the blade sprang up , and brought forth fruit , then appeared the Tares also . And therefore Numb. 23.7 . Balac King of Moab saith to Balaam , ( as he reports his words , ) Come , curse me Jacob , and defie Israel ; which the LXX render , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Balac desires curses against Jacob , but cursings and bannings , overcursings , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Supermaledictiones , cursings over and over , against Israel . But why does Balac rage and inveigh more against Israel then against Jacob ? were not Israel and Jacob one and the same people ? T is true , they were so ; but different degrees of the same people . In the name of Israel is understood a perfect man , one who prevails with God . And therefore , by how much the more strong and powerful he is , by so much the more vehement & impetuous opposition he may expect . While a man is only as Jacob , imployed only in inferiour actions , and as yet weak ( for so Jacob is a figure of the Church in its weakness , as Israel in its strength ) while we are as Jacob , as yet weak , it s to be expected that we suffer opposition and cursing : but when we grow up in strength , and become strong as Israel , we must then expect Super maledictions , cursings upon cursings . Increase of grace is alwayes accompanied with proportionable increase of opposition , and contradiction of the adversary , Numb. 33.11 . They removed from the Red Sea , and encamped in the wilderness of Sin , &c. The Red Sea , or Edoms Sea ( for thence it had the name , as I have shewen ) signifies that suffering which is incident unto flesh and blood , or Edom the earthly man ; of which S. Paul speakes , 1 Cor. 10.13 . But Sin signifies Bushes and hatred ; when therefore we proceed from our conquest of that temptation which is incident unto man , we become hated of men who are as thornes in our sides . Thence they went to Dophkah , that is , pulsation , knocking , and smiting , when their inward hatred breaks forth to knocks and blowes . And the like significations have the following places of the Israelites journeyes , if well observed , by comparing spiritual things with spiritual . For by how much we draw nearer to the heavenly Canaan , by so much the more hatred we must look for from our outward and inward enemies .

The Spouse in the Cant. 4.16 . therefore calls for , not only the South winde , but also the North winde to blow upon her Garden : she desires both at once . And why not only the South winde ? for from the South , blow fruitful breathings ; whereby we understand the inspirations of the holy Spirit , & increase of graces thereby , Jer. 1. v. 14. whereas Ab aquilone pandetur malum , evil shall be opened from the North , Jer. 1.14 . The Spouse knowes well , that there is no increase of graces to be hoped for without increase of opposition and contrariety . And therefore by how much the sweet breathings of the Spirit proceed from the South , by so much the more vehement opposition must be expected from the North. The Apostles and Disciples of Christ found this by experience , Acts 2. when they received the spirit and the mighty rushing winde , the spices flowed ; they declared the wonderful works of God : but what then ? did the North winde cease , when the South winde blew ? No , did not the storm and tempest of persecutions arise more fiercely ? did not the hatred much more increase ? While the Apostles & Disciples were yet but Novices in Christs school , they suffered some accusation from the Pharisees ; as for plucking and rubbing the ears of corn ; for eating with unwashen hands , &c. But when they appeared full of the holy Ghost , good God! how the North winde arose ! what storms and tempests did it raise in the hearts of gainsayers ! for as our God gives greater gifts unto his people , so he permits greater oppositions against them ; and as their graces are greater , so the greater are their sufferings . Ubi magnitudo gratiae , ibi magnitudo discriminis ; where there is greatness of grace , there is greatness of danger . saith S. Hierom.

Men can well endure such as grow up together with them , who are subject alike to the same infirmities with themselves , while yet they live under the law , and they can mutually pardon one anothers weaknesses ; but when the grace of God that brings salvation to all men ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ) hath taught some of them to deny ungodliness and wordly lusts , and to live soberly , Tit. 2. v. 11. righteously , and godly in this present world ; when these begin to grow up higher , and to overtop the rest , then the lower Shrubs speak evil of them , 1 Pet. 4.4 . Then the discipline of some Church or other ( sure I am , not of the true Church of Christ , which encourageth unto growth in grace , 2 Pet. 3.18 . ) and to abound more and more , 1 Thess. 4.1 . like the Gardners Sheers , soon crops and cuts down such surmounting proficiency , under the name of Heresie , or erroneous judgement ; because it exceeds the scanty measure of their Articles or confessions of faith ; which they will not suffer to be examined by the Word of God ; but require ( most unreasonably ) that the Word of God should be tryed and examined by their Articles and confessions of faith . Hence it is , that weaklings who are yet under the Law , and like themselves , may escape their Ecclesiastical censures ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but ( not yea , as Ours render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ) all who are willing to live godly in Christ Jesus , shall suffer persecution , 2 Tim. 3.12 . Some opposition will be made against Jacob , the heavenly man , as yet weak , while he contends with his Edomick earthly-minded brother , and strives and strugles with him , ( as in the womb of Rebecca , Gen. 25.23 . ) and layes hold on his heel , and would hinder him from being born and brought forth by consent , James 1.14 , 15. For his earthly-minded brother is yet too strong for him , and treads him under his foot . But much more opposition is made against Israel , the heavenly man now growen up with the increase of God , Gen. 32.6 . We read Psal. 83. of a multitude of Nations plotting and consulting against Israel ; and their main designe is , as appears , ver. 4. that the name of Israel may be no more in remembrance . Ye have ten of the conspirators against Israel , ver. 6.7.8 . and then Selah added : which imports a beating down of the earthly thoughts , and a raising up the heavenly meditations on what goes before . Accordingly Edom notes the earthly-minde . Ismael is the hearing without obeying God . Moab the refusing the correction by the Law ; which is bastardy , Hebr. 12.8 . Hagarens , the estrang'd nature . Gebal , the evil bordering upon the good , Rom. 7.21 . like a Second in descant which makes the greatest disharmony . Ammon the secret sin . Amalek the flattering tongue , licking up and devouring the people . The Philistine , earthly , sensual spirits . Tyrians , spirits domineering and oppressing . Assur , the besieging sin , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sin which easily besets us in every circumstance , Hebr. 12. v. 1. Psal. 83. v. 5.8 . and way-laying us . And all these have been an Arm to the sons of Lot . So much the Hebrew words signifie , as it is acknowledged in the margent . Only the Translators here , as commonly elsewhere , turn 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Children , which are Sons .

Hence the reason will appear , why the Lord smites Moab : All these have consulted together with one heart , and have made a covenant against the Lord , v. 5. For if against the people of the Lord , then against the Lord himself : for they who are in covenant , have common friends , and common enemies , Acts 9.4 , 5. Whereas therefore they become an Arm to the Sons of Lot , that is , to the Moabites , and Ammonites ; therefore Christ himself , who is the Arm of the Lord , Esay 40.10 . and 53.1 . John 12.37 , 38. is stretched out for the protection and salvation of his Israel , and to smite the Princes of Moab ; and that according to his covenant . For since the Moabites were enemies against Jacob , yea , mortal enemies against Israel , the Lord had obliged himself by his covenant to be an e●emy unto their enemies . For so he promiseth , Exod. 23.22 . concerning the Angel of the Covenant ; if obeying thou shalt obey his voice , ( that is , continue in obedience , and , by obeying , Exod. 23. v. 22. thou shalt learn to obey , ) and do all that I shall speak , I will be an enemy to thine enemies , and I will distress thy distresses . That the Lord therefore should smite the Princes of Moab , it was reasonable , and according to his covenant . But why shall he smite them thorow ?

1. If we consider the history , we shall finde cause sufficient for this thorow destruction of the Moabites . They hired Balaam to curse Israel , Deut. 23.4 . They followed the counsel of Balaam to commit trespass against the Lord , Numb. 25.1 , 2 , 3. and 31.16 .

Adde to these what ye read of their pride , security , vain confidence , and contempt of God and his people ; beside other sins , Jer. 48.

2. But if we look into the mystery , we shall finde yet more reason for a thorow-smiting of Moab . Moab is a Bastard-generation , such as receives no correction from the hidden and inward law of God , figured by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Lot , which signifies hidden and covered ; and such are interpreted Bastards , and not genuin sons , Hebr. 12.8 . These revolt à patre , from their father , ( so the Antients Etymologize the word Moab , ) and become born à patre diabolo , of their father the Devil ; and his works they will do , John 8. The root of this rebellion and disobedience , is inward : And therefore Christs smiting of Moab must be thorow and inward also . It must needs be so : For whereas there is a treasury of wickedness in the bea rt of every sinful man , evil thoughts , murders , adulteries , Matth. 15. v. 19. fornications , thefts , false witnessings , blasphemies , all in the plural ; since Jesus Christ came to save us from our sins , how can he so do , unless his arrows pierce deep even to the heart ? The Impostume lies there ; and the man must perish unless it be opened ; as they tell a story of him , who smiting and intending to kill his enemy , opened his Impostume with the stroke , and saved his life — Vulnus opemque tulit , he wounded him and healed him both at once ; so unless Christ who seriously intends to cure our festerd ulcers of customary sins , pierce them and open them with the injaculations and arrowes of his sharp word and spirit , our impostumated souls must perish . And therefore his living word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pier●eth to the division of the soul and spirit , Hebr. 4. v. 12. ( whence note by the way , that those two inward parts are different one from other ; since they can be divided ) lets out the corruption , and heals the man . Such a cure was wrought on the Jewes , by S. Peters ministry ; by whom , God sent his word and healed them , Acts 2.36 , 37. The sharp piercing words are , Let the whole house of Israel know for certain , that God hath made this Jesus whom ye have crucified , both Lord and Christ . Upon this word of truth Christ came riding and pierced them thorow with his sharp arrowes , the injaculations of his spirit ; for it s said , that having heard this word , they were pricked at the heart .

For whereas Vulnus is Dissolutio continui , a wound is the dissolving of that which was centinued and one before ; whereas the sinful man was one with his sin ; as the envious man is one with his envie , and the prowd man one with his pride , and the like may be said of every sin , which is the very nature and being and one with the sinful man ; the Son of God was therefore revealed , that he might wound and so make a dissolution and dis-union between the man and his sin ; that they might be no more one ; as the Aposle saith ; 1 John 3. v. 8. for this , the Son of God was manifested , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that he might dissolve and loose the works of the Devill , 1 Joh. 3.8 . For this end , was the enmity of the Law put between the seed of the Woman and the seed of the Serpent , Prov. 22. v. 15. Gen. 3.15 . as I have shewen . And whereas folly is bound up in the heart of a childe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Scepter or Rod of correction drives it far from him , Prov. 22.15 .

But as the Lord hath his piercing and smiting word , which pierceth thorow the heart , and le ts out the corruption , so hath he his healing word also . 1 Tim. 1. v. 10. Such is his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Tim. 1.10 . ( not only sound doctrine , as our Translators turn it , and thereby many understand Orthodox ; which indeed often times is nothing so , but also ) healing doctrine ; such doctrine as heals our backslidings , Jer. 3.22 . Such as makes of a Drunkard , a sober man , of a Letcher , a chaste man , of a Covetous man , a liberal and merciful man ; yea , it heals all the spiritual maladies and diseases , Psal. 103.3 . Such are those 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 healing words , 1 Tim. 6.3 . 2 Tim. 1.13 . and elsewhere . Esay 19.22 . Thus the Lord smites and heales , he woundeth or smiteth-thorow ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the word in the text ) and his hands make whole , Job . 5.18 .

1. Note hence the transcendent power of the King Christ , in mastring and subduing the greatest power of sin , even the Ruling and Lording sins , Exod. 15. v. 4. the Princes of Moab . The Lords war is against the strongest of our sins ; against Pharoah , and the Choyse of his Captaines , Exod. 15.4 . Such he wisheth to fight withall : as the Poet describes a valiant man ; Optat aprum aut fulvum descendere monte Leonem , he wisheth a wild bear or a Lyon to come down from the Mountain ; the strength of concupiscence the swinish sin of voluptuousness and sensuality ; yea the roaring Lion , the Devill himself . The stronger the enemy is , the more fit for him to grapple withall . Behold the Lord God , ( or the Lord the Lord , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) shall come upon , or against the strong , Esay , 40 , 10. Esay 40. v. 10. So it is in the Margent , and better ( as most what ) then in the text . Thus our Lord speakes of himself that stronger man , that he shall come upon the strong man armed , and overcome him and take away his armour from him , Luke 11.22 . and destroy him , Hebr. 2.14 .

2. Hence we may take notice , that the divine vertue reforming the sinfullman , workes not superficially or slightly . The influence of this Star smites thorow the corners , the Princes of Moab . The powers of heaven operate , and are effectual even in the bowells of the earth . The scepter of Christ pierceth even to the heart . So the Psalmist describes him triumphant , Psal. 45.3.4.5 . Psal. 45. ver. 5. Gird thee with thy sword upon thy thigh , O thou mighty one , with thy glory and thy Majestie ; And prosper thou with thy majesty : Ride upon the word ; So the Original sounds ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ride upon the word of truth , and meekeness and righteousness , and thy right hand shall teach thee terrible things ; So the Tigurin Bible , the French , Italian and Spanish Bibles ; also Piscator , and two of our old English translations have ( Ride upon the word of truth &c. ) Thus we finde him riding on a white Horse , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , conquering and that he may conquer : Revel. 6. v. 2. Thus one victory armes him for another , untill he conquer all our enemies . He hath his bow , even the zeal of the spirit for the salvation of men , and his sharp arrowes . Thine arrowes are sharpe ( the people fall under thee ) in the heart of the Kings enemies . Even such are they who oppose him and his worke in their owne soules to their own salvation .

It is good counsell which the prophet gives us , and let us all follow it , Hos. 6.1 . Come and let us returne unto the Lord ; for he hath torn us , and he will heal us , he hath smitten us , and he will bind us up .

4. He shall destroy all the children of Sheth . These words contain the Messiahs subduing of all his enemies . Wherein we must inquire , who are these children of Sheth ; and how we are to understand , that the Lord shall destroy them . As for the former of these . OUr Translators persist in rendring 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sons , by Children ; as , what is every where , the Sons of Israel , they render Children of Israel . So here the Sons of Sheth , they turn the Children of Sheth . The truth is , the old English Translators , together with the French , High and Low Dutch , left them no better Copy to follow ; onely Ainsworth and one more English , the Spanish and Italian , and the Greek and all the Latin Translations have Sons of Sheth .

By the Sons of Sheth we must understand the Sons of Adam ; that is , all the world , all mankind , so Vatablus , so the Glosse of the French Bible . For all man-kinde descended from Noah after the floud ; and consequently from Sheth ; for all Caines posteritie perished in the floud . All the Sons of Sheth therefore are all men . So the Cald Parah . 2. What they render to destroy is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Wall ; and is here of contrarie signification , as to un-wall , so Airsworth turns it ; Vastabit , he shall lay wast , so Hierom. Tyndal hath undermine . Coverdale , over-come . Others otherwise , but almost all come to this sense ; That Christ shall destroy all the Children of Sheth , that is , all mankind . This sense hath been judged very inconvenient , first , in regard of all men ; because Christ himself saith , That the Son of man is not come to destroymens lives , but to save , Luk. 9.56 . Secondly , And more specially in repect of his Church , which shall never cease ; according to our Lords reasoning : Thus saith the Lord that giveth the Sun for a light by day , and the ordinances of the Moon and of the Stars , for a light by night , &c. If these ordinances depart from before me , saith the Lord , then the seed of Israel shall also cease from being a nation before me for ever . Thus saith the Lord , If heaven above can be measured , and the foundations of the earth searched out beneath , I will also cast off all the seed of Israel , for all that they have done , saith the Lord . Upon such impossibilities in nature , the Lord puts the destruction of his Church and people , Amos 9. v. 8. Jer. 31.35 , 36 , 37. And Amos 9.8 . he shewes , who they are whom he will destroy , Behold , the eyes of the Lord are upon the sinful kingdom ; or rather , on the kingdom of sin 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in regnum peccati , upon the kingdom of sin , to destroy it from off the face of the earth : notwithstanding , I will not utterly destroy the house of Jacob , saith the Lord .

Yea , as for Sheth himself , and his holy seed ? he was that great Patriarch and Father of the Church before the flood , a man so eminently holy , that he was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a God among men , saith Theodoret ; and his sons imitating their holy father , are called the sons of God , saith Chrysostom , Gen. 6.2 . And will the Lord destroy these , or the genuin off-spring of these ? Mark Abrahams reasoning , which the Lord consents unto , Gen. 18.23.25 . Wilt thou also destroy the righteous with the wicked ? That be far from thee , from doing according to this thing , that thou shouldest slay the righteous with the wicked , and that the righteous should be as the wicked : Gen. 18. v. 25. That be far from thee ! Shall not the Judge of all the Earth do judgement .

For the avoiding of this great inconvenience , some have ●ound out another meaning of these words , either understanding 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Sheth , appellatively , or finding out another meaning of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; 1. By understanding 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 appellatively ; and so it signifies those who are behinde , or the hinder parts . 1. Those who are behinde . And so Balaam , when he spake this prophesie , he turned his face toward the wilderness ; that is , toward Israel , ver. 1 , 2. And so the Moabites , the Ammonites , the Midianites , and all the people of the East , shall be understood by those behinde : So Jeremy calls such 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the hindermost of the nations , Jer. 50.12 . And so it was true of these , whom Israel , the people of the Messiah in their times , overcame . Or by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they understand such as besieged the people of Israel , according to Psal. 3. v. 6. Psal. 3. v. 19. I will not be afraid of ten thousands of people , who 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 have beset me round about . So that , what we have the sons of Sheth , should be Filii obsidionis , the sons of siege , or such as lay siege unto Gods people . Or by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they understand the hinder parts ; as Jehoshuah commands the people to pursue their enemies , Jos. 10. v. 19. and to cut off the hindmost of them , Josh. 10.19 . Decandetis , i. e. caudam decidatis , to cut off their tayles ; so Esay 9.14 , 15. and 20.4 . The King of Assyria shall lead away the Egyptians prisoners , and the Ethiopians captives , yong and old Discoopertos 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 natibus , where we have the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 appellatively understood .

2. They have found out other meanings of the Verb 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; as the LXX 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 saith Suidas , Praedabitur , pabulabitur , he shall forrage , plunder , and lay waste ; but this , upon the matter , is all one with the former . The Chald. Paraphrast hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Dominabitur , he shall rule ; and the Samaritan version hath Exaltabit , he shall exalt .

1. Hence we may take notice , how the Spirit of God in Scripture , amuseth men , and intangleth and perplexeth all their understandings ; insomuch as , although they have the written word of God before them , and the knowledge of Tongues and Arts , and search , and labour and toyl , and do 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Dig deep , as in a Mine , for the sense and meaning of the word ; yet at length , after all their digging and toyl , and labour , and search , with greatest industry and paines , they must confess , with sorrowful experience , that , nor knowledge of Languages , nor skill in Arts and Sciences ( though they be good helps , while instruments only , serviceable instruments ) nor studies , nor watchings , nor utmost humane endeavours can admit them into the inmost closet of divine truth ; until , with humility , self-denyal & prayer , they yield their understandings captive to the obedience of that spirit , which hath dictated that word , and will lead them ( being so docible and teachable ) into the knowledge of it .

And so we shall finde , that every one of these , hath a meaning suitable and according to the proportion of faith , as hath already appeared in part .

The Lord layes waste and unwals all the sons of Sheth , even all men , 2 Cor. 1● . v. 5. when he overturns and demolishes their strong holds ; what are they but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 their reasonings ? rather then their imaginations . When he plunders them of their false knowledge , and infatuates them , 1 Cor. 1.19 , 20. When he robes them , and disrobes them of their false righteousness , John 16.10 . Revel. 3.17 . When he easily undermines their towring imaginations and Castles in the air of Assurance , which hath no foundation of faith and obedience of faith : without which , all pretences of Assurance are only from a strong fansie and self-love . The Lord hath sworn ; that the disobedient shall not enter into his rest ; for to whom sware he , that they should not enter into his rest , but to those who believed not ? So indeed our Translators turn the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but that signifies disobedient ones . Hebr. 3. v. 18. 1 Sam. 2. v. 6. When he even kills and slayes us by the words of his mouth , Hos. 6.5 . by that sword that goes out of his mouth , which is the Word of God , Ephes. 6.17 . Rev. 1.16 . yea , when he brings down to Hell , 1 Sam. 2.6 .

This is the common passage of all the sons of Sheth , even all the sons of God , unto the eternal life and salvation , even through Death and Hell . For so the Lord leads his people wonderfully ; and so finally convinceth them , that even they themselves pass the sentence of condemnation upon themselves , when they confess the sentence of God to be most just . Of this the Apostle speakes , 2 Cor. 1.9 , 10. 2 Cor. 1. v. 9 , 10. We ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 our selves ) have had the sentence or answer of death in our selves , that we should not have trusted ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) in our selves , but in God raising the dead .

He shall destroy all the sons of the tayl : and these sons are of two sorts , according to the two kindes of filthiness , 2 Cor. 7.1 . 1. Of the flesh ; and so all unclean , all lascivious persons , Whoremongers and Adulterers are sons of the tayl . 2. There is a filthiness of the spirit , and so they who have seen vanity , and spoken a lying divination , Ezech. 13.7 . All the false Prophets , they are sons of the Tayl , Esay 9.15 .

As for the reason of the former , They oppose and confound that orderly way of propagation which the God of order hath prescribed unto mandinde ; of which , above all his creatures , he condescends to undertake the preservation and government . And therefore , howsoever he is the Judge of all the Earth , yet all exorbitances , all excesses of that kinde , come under his special cognisance . Whence it is that Er and Onan are said to be punished by the hand of God . The Lord slew Er , and the Lord slew Onan also , Gen. 38.7.10 . And 39.9 . Adultery is said to be a sin against God . And Hebr. 13. Whoremongers and adulterers God shall judge . 2. As for the later , the reason why the Lord will destroy the false Prophets , may be because these sons of the Tayl oppose the God of order in his method and way of saving mens souls ; and , under a pretence of doing the Lords work , in edifying their souls , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they subvert , or rather destroy mens souls , Acts 15.24 . Acts 15. v. 24. Perverse and affected counterfeiting in all kindes , provokes great indignation in the person counterfeited . Since therfore these 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , these sons of a Lye , would be taken to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sons of a Star ; ( as the Jewes false Messiah in imitation of this Star , in my text , would be called , ) since these sons of the Tayl pretend to be sons of Thunder , Mark 3.17 . The most high God sets himself against them , Ezech. 13.8 . as the Poets say of their Jupiter , that he slew Salmoneus , Dum flammas Jovis , & tonitrûs imitatur Olympi , while he counterfeited thunder and lightning , Aenead . lib. 6. For so the Prophet saith expresly , Esay 9.14.15 . That the Lord will cut off from Israel , Head and Tayl , branch and rush in one day . The ancient and honourable ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , qui vultu suspicitur ; so Munster ; acceptus faciebus , Esay 9. v. 15. as Arias Montanus turns the words , Esay 9.15 . we may render them in English , whose person , or face is respected : for there is a lawful respect of persons 1. Commanded , as Levit. 19.32 . 2. Practised , and that by Elisha , 2 Kings 3.14 . ) he is the Head ; and the Prophet teaching a lye , he is the Tayl ; which the Lord threatens to cut off .

1. Hence may the loose , lascivious , and unclean persons , the sons of the Tayl , read their doom ; The King Christ will destroy them .

2. Yea , hence the false Prophets who speak lyes in hypocrisie , may take notice that the divine sentence is gone forth against them also . For they are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the sons of the Tayl ; it is the worst and basest part of the beast , whereunto the false Prophets are compared : and the Lord threatens , that he will cut them off and destroy them , Esay 9.14 , 15.

But we must not here forget that sense , which the Chald. Paraphrast gives of these words ; which is this ; He shall rule over all men . And this is harmonical with the great voices in Heaven ; when the seventh Angel sounded , the Kingdoms of this world are ( or , according to many Copies , Rev. 11. v. 15. the Kingdom of the world is ) become our Lords , and his Christs ; and he shall reign for ever and ever . For when the humanity is recovered , and seriously yielded up unto the divine Nature , the whole heaven and heavenly nature congratulates unto God the kingdom of life , Rom. 5.17 . now taken in ; and celebrates and prayses the faithfulness of Gods promises .

Let us now compare these two last Axioms together , and in reference one to another ; and so we shall finde , that , as in like prophetical speeches , they have somewhat of consentaney nature and affection one towards the other ; and somewhat dissentaney and different , yea , opposit one to other .

1. They have somewhat consentaney and agreeing one with the other . And so as the Lord shall smite and smite thorow the Princes of Moab ; who are such as receive not correction , and so spiritually are Bastards , Hebr. 12.8 . So likewise he shall destroy the like incestuous generation , even all the sons of the Tayl. He is impartial and without respect of persons ; otherwise , how shall he judge the world ? It is the Apostles reasoning , Rom. 3.6 .

I shall adde but one reading more , and that is of the ancient Samaritan version . And so these two last Axioms have some dissentuney affection , yea , opposite one to the other . He shall smite thorow the fools of Moab , but he shall exalt all the sons of Sheth . There is no doubt but they read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies fools , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Corners or Princes , of Moab . But why fools of Moab ? We read indeed of the pride of Moab , Esay 16.6 . and Jer. 48.29 . both in the same words ; which the Prophets express very elegantly ; we have heard the pride of Moab ; and then they turn aside , as it were , to let others know it , he is very proud . We read also of his security , carnal confidence , and contempt of God and his people . We read not here of the folly of Moab . And no marvail ; For can there be greater folly , then to be proud , secure , self-confident , and to despise God and his people ? These characters demonstrate the Moabites to be Solomons fools , such are all wicked men : And therefore they may be well termed , Fools of Moab .

But there is yet a reason more proper to our purpose . Moab and Ammon were of incestuous generation ; and accordingly Moab hath his name , [ à , Mo aqua , & Ab patris , velut è patris aqua genitus . At inter venerea recensetur aqua ; unde proverbia manarunt , abstine ab aqua aliena . Bibe aquam è cisterna tua , & fluenta putei tui . Aqua furtiva est dulcior , &c. quae sunt ad illum modum . ] And the God of the Moabites is called Chemosh ; which according to S. Hierom is from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quasi palpans , from dalliance and wantonness . Whence is the name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [ qui nocturnarum comessationum deunculus ; quin & idem ipse lascivarum saltationum praeses . Memoratur etiam juvenum procacium festum quoddam apud lascivum comicum , quod 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 appellatur . ] Thus much the Apostle intimates , Rom. 13. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not in surfeting and drunkenness ; and then adds , not in Chambering and wantonness : Siquidem sine Cerere & Baccho friget Venus .

Such wanton persons are called by a special name , Fools in Scripture ; because that vice , in special , makes a man an arrant fool , unmans him , and takes his understanding from him . Thus the Harlot is called the foolish woman ; and her Amaretto , a yong man void of understanding ; who is taken by her fair speech , and goes after her strait-way , as an Ox goeth to the slaughter , and as a Fool to the correction of the Stocks , Prov. 7.22 .

And therefore the natural Philosophers observe , that every four footed beast and fowl , the more lustful it is , the more foolish it is : Of the fowls , one instance is the Sparrow ; of the beasts , the Asse , Ezech. 23.20 . And therefore Shechem , who ravished Dinah the daughter of Jacob , Gen. 34.2 . is said to be the son of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Hamor , that is , an Asse , v. 7. And he is said to have wrought folly in Israel . So the woman that played the harlot , is said to have wrought folly in Israel , Deut. 22.21 . Thus ye read the same phrase , upon like occasion , Judges 19.23 . and 20.6.10 . Hence it is , that Thamar saith to her brother Amnon , now about to humble her , 2 Sam. 13. v. 12. 2 Sam. 13.12 . No such thing ought to be done in Israel ; do not this same folly : there is an emphasis on every word . And v. 13. Thou shalt be as one of the fools in Israel .

These , and such as these , are the fools of Moab , which the Son of God smites , and smites thorow , as I shewed before . When they that are wise , or make others wise , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Dan. 12. v. 3. shall shine as the Firmament ; and they who turn many unto righteousness , as the stars for ever and ever .

For he exalts all the sons of Sheth , which are all the sons of God . Unto such glory and honour , the Son of God exalts the sons of Sheth , when he comes in his glory , and all the holy Angels with him , and sits upon the throne of his glory ; when all nations shall be gathered before him , and he shall separate them , as a Shepherd divideth his Sheep from the Goats : And he shall set his Sheep on the right hand , the wise sons of Sheth ; and the Goats on the left , the fools of Moab , whom he smites with the most dreadful sentence of final condemnation , and exalts the sons of God unto glory , and honour , and praise , and so invests them with himself , and gives them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That glory ( which ours turn honour ) that is from God alone , John 5.44 . John 5. v. 44. 1 Pet. 2. v. 7. That honour which is Christ himself ; unto you , who believe , he is pretious ; so Our Translators , 1 Pet. 2.7 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; unto you who believe , he is that honour , that praise , which is not of men , but of God . Such praise , such honour , and such glory have all his Saints , Psalm 149.9 . All the sons of Sheth .

O ye sons of Sheth , Let us be subject , let us submit our selves unto the Scepter of Christ . It s a powerful Scepter ; it smites and smites thorow the Princes of Moab . It s a Scepter of holiness ; it destroyes all the sons of the Tayl. It s a righteous Scepter , a Scepter of equity , it pierceth thorow the fools of Moab , and exalts all the sons of Sheth . And this last honour of Christs Scepter , which David , Psalm 45. and S. Paul , Hebr. 1. ascribes unto it , is most notable . For neither the Psalmist , nor the Apostle setting forth the glory of Christs Scepter , commends it to us from the amplitude and largeness of his dominion , but from the rectitude and equity of it . Many unchristian and antichristian Kings and Potentates have large dominions , but crooked Scepters , Scepters of iniquity . Yea , the Devil challenged all the Kingdoms of the World , as his own , Matth. 4.8 , 9. Yea , our Lord calls him , The Prince of this world , John 14.30 . It is not greatness or largeness of a Kingdom , that is an honour to it . No , nor greatness of strength ; For it s a known speech , Magna regna , magna latrocinia ; Great Kingdoms , are great robberies . And Satan is stiled by our Lord , the strong man armed , Luke 11.21 . It is not greatness of authority and dominion ; it is not power or strength of a Kingdom , that commends it ; but the rectitude and equity , the just and right use of the authority , power and strength ; without which , a Prince or people may be said to be Stolidè ferox , as Tacitus speaks , foolishly , and , as we may adde , unjustly fierce or savage . For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; the goodness of a thing consists not in the largeness and greatness of it , but the greatness rather in the goodness of it .

How equal , how just , how reasonable a duty is it , that we submit our selves unto this Scepter of Christ ? yet who owns his dominion ? who slights not his authority ? What else do we more or less all of us , when we neglect his known commands , the Edicts and Decrees of the greatest King ? I say unto you , saith the only Potentate , whosoever is angry with his brother , shall be in danger of the judgement ; yet who regards the power of this Kings anger , so far as to curb and check his own ? I say unto you , swear not at all ; yet who , if himself swears not , hears not daily oathes , and curses , and blasphemies even against the King of Heaven and Earth , yet is silent ? Judge not that ye be not judged , saith he ; yet who judgeth not his brother ? Be not drunk with wine , wherein is excess . Look not upon a woman to lust after her . Yet maugre all these Edicts from the only Potentate , we dare do , or leave undone , what he either commands us or forbids . How wast thou not afraid to stretch forth thine hand , to destroy the Lords Anointed ? The Lawes of all Nations have made it treason , and punished with death , any plot or designe against the person of the Prince . Yet our thoughts , words , and deeds , our tongue and our doings have been against the great King : we have unregarded his commands , and so troden him under our feet ; we have pretended his Soveraignty , and put a Reed in his hand instead of a Scepter , Matth. 27. as if he were of such a flexible disposition , as to let us do what we list . Yea , we have crucified the Lord of glory ; would we dare thus to transgress , did we stand in awe of this King , did we believe , were we indeed perswaded , that he hath a Scepter ?

O beloved ! let us not weary the patience of our Lord Jesus Christ . The time is coming , yea now is , when he shewes himself to be a King , yea a King highly provoked , ( as they say , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to be much incensed , is from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , importing the wrath of a King ; ) and since we will not submit unto his golden Scepter , his Scepter of grace and clemency and patience , which he hath long extended , and held forth unto us , we shall feel the weight of his Iron Scepter , his Rod of Iron . wherewith he rules the Nations , and will break in pieces false and pretending Christians , heathenish men , one upon another . The work which he hath been long doing in this falsely called Christian world ; and , according to his threatnings by fire and by his sword he is pleading with all flesh . Though , O foolish men ! O daring generation ! we fear it not , because we our selves yet feel it not . Must not that prophesy have its fullfilling as well in the letter as in the spirit ? Revel. 6.15.16 . That the Kings of the earth , and the great men , and rich men , and the chief Captaines , &c. shall hide themselves from the face of him that sitteth on the throne and from the wrath of the Lamb. Laesa patientia fit furor ; when the patience and long suffering of the Lamb is overcharged , it s turned to fury . His Golden Scepter of grace , lenity , patience and long suffering , to our salvation , 2 Pet. 3.15 . Being despised , he then takes to himself his Iron Rod of Severity , Wrath and Fury ; and makes use of it to the destruction of all disobedient men . O let us humble our selves under his mighty hand . Let us turn from those sins which provoke his indignation and wrath . Let us become his subjects indeed , and be like our King , righteous , holy , humble , meek patient and long suffering , &c. Such , even such is he : Regis ad exemplum totus componitur orbis ; A Kings example hath a powerfull influence upon his people . Nor can his vertues and graces be otherwise discernd in the world , then by the graces and vertues relucent from him , in his people . For what is it for us to prayse the equity , righteousness and holyness of his scepter , unless our lives praise his holyness , righteousness and equity ? What is it for us to commend his equity while we our selves are subject to iniquity ? What is it for us to talk of his moderation , unless our moderation also be known to all men ? Phil. 4.5 .

When we so walk as he walked , as it is the duty of us all , 1 Joh. 2.6 . When we are like unto him , we shall then invite him to come and take up his residence and dominion in us . For truth ( and he that is true ) returns to him that practise it , Ecclus. 27.9 . Thus David hoped to win him to himself , Psal. 101. I will sing of mercy and judgment , O Lord I unto thee will I sing . I will behave my self wisely in a perfect way , O when wilt thou come unto me ? I will walk in my house with a perfect heart , &c. And so Christ himself promiseth , Joh. 14.21 . He that hath my commandements and keepeth them , he it is that loveth me ; And he that loveth me , shall be loved of my father , and I will love him , and manifest my self unto him . Yea vers. 23. He saith of his father and himself , we will come and make our abode with him . Even so come , Lord Jesus ! So let they kingdom come and thy will be done . For thine is the kingdom and the power and the glory for ever and ever . Amen!

He went after the man of Israel into the Tent ; Numb. 25. v. 8. and thrust both of them thorow , the man of Israel and the woman thorow her belly . ] Although 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 may signifie Tabernaculum or Tentorium a Tent , as it s here turnd ; yet , if so , it s for such an use , or abuse rather , as is here specified in the text . And therefore to avoid the doubtful signification of the general word [ Tent ] or Tabernacle , as Pagnin and Cajetan turn 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tabernaculum ; and because that portable house wherein more chaste people dwelt , in the wilderness , yea , wherein the most holy God dwelt and walked with his people , 2 Sam. 7.6 . is called by the same name , and by the same name mentioned , v , 6. it were to be wished , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ? were Englished by a word more proper . Accordingly , although Tyndal and three other ancient English translations have the same word , yet Coverdale and another turn the word , Whorehouse ; as also doth Luther , Piscator , and the Low Dutch , also Vatablus , Tremellius , Diodati , and Castellio , following herein Hierom and the Chald. Paraph. Nec certè dissimulandum , idem vocabulum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nomen 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sortitum esse : Mox eodem commate sequitur , ( Phinees ) ambos ipsos virum Israelis & mulierem , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in locis genitalibus ( ita Hieronymus ) transfixit ; adde quod habent Graeci quoque interpretes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & Samaritana versio per ipsa pudenda transadegit . Quam Tralatores nostri partem , honestè ventrem appellarunt . Uti mirum non sit , locum turpitudinis muliebris ( quem R. David vocat ) eidem lupanari nomen indidisse ; in quo , lupanare confortium exercetur : Ita prostibulum nominat Ambrosius , quod consistorium publicarum libidinum , Tertullianus . Nor is it unworthy a critical observation , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Stews or a Brothelhouse hath the name from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies Cavare , ( whence our English word Cave ) Confodere , Execrar● , to make hollow , to dig , also to curse ; because , as a very good Critick observes , and thence infers , Lupanar est cavea execrabilis ; An Harlots house is an execrable Den. According to which Tertullian very fitly , Benedictus status apud Deum , crescite & in multitudinem proficite : Excessus verò maledictus , adulteria , stupra & lupanaria . It s a blessed state in Gods account , Increase and grow into a multitude : But the excess is accursed , adulteries , fornications , Brothelhouses .

The result of all which , is , that by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which our Translators turn a T●●t , is to be understood what the prophet calls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 an harlots house , Jer. 5. v. 7. Jer. 5.7 . Which our Translators render in the plurall , they assembled themselves by troops in the harlots houses ; whereby they wrong not onely the holy Text , but also the Jewes nation ; and that even then when they were ripe for judgment ; when yet the Prophet charges them but with one harlots house .

How odious , yea how abominable are such places and practises to every chast soul , yea , even of him who is Modestè nequam , not yet desperately wicked ! As being that sin , which though it begin with pollution but of one person , yet spreads it self to the defilement of the whole community ; as the Lord implies , Levit. 19.29 . Do not prostitute thy Daughter , ( or rather , do not prophane thy Daughter 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which should be holy to the Lord both in body and in spirit , 1 Cor. 7.34 . ) Levit. 19. v. 29. to cause hir to be a Whore , lest the land fall to Whordom , and the land be filled with wickedness , Levit. 19.29 . And a propotionable judgment followeth it . No portion of God from above . All the portion is from beneath , even a fire that devours to destruction and roots out all increase , Job . 31.1 . — 12. Yea , the Lord frustrates that end which these leud practises aim at , they shall die childless , Levit. 20.20 . Prov. 7. v. 27. The harlots house is the way to hell going down to the secret or inner Chambers of death , Prov. 7.27 .

All this a man may hear , and know , and believe , and flatter himself as if he were a guiltless person , when yet he himself hath in himself that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that brothel-house and stewes which he hates and abominates without him . For from within , out of the heart of men , Mar. 7. v. 21 , 22 , 23. proceed evill reasonings ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) adulteries , fornications , murders , thefts , coveteousnesses , wickednesses , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) deceit , lasciviousnesses ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) an evill eye , blasphemy , pride , foolishness . All these evill things come forth from within ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) and defile the man . So that all these are in the heart , according to the French proverb ; What ever comes out of the Sack , was in the Sack . And therefore the heart is the Forge and work-house of wicked imaginations , plots , counsells , and devices . The heart is a slaughter-house , wherein the wicked one slayeth the innocent , Psal. 10.8 . The heart is a Den of thieves . The heart is an arrant Brothel-house , wherein its possible that a man may be an adulterer and fornicator , yet not know a woman ; and the like may be said of the woman in regard of the man . Our Master Christ teacheth us this Doctrin , Matth. 5.28 . I say unto you , that every one looking upon a woman to lust after hir , hath committed adultery with hir already in his heart . Matth. 5. v. 28. Gen. 12. v. 17. Yea and sometime the Lord punisheth the lust , when it hath proceeded no farder then the heart , as Gen. 12.17 . The Lord plagued Pharaoh with great plagues , and his house , for the matter or busynes of Sarai Abrams wife

This is so consonant unto sound reason , that the very lascivious Poet himself could say , Ut jam servâris bene corpus , adultera mens est ; Omnibus exclusis , intus adulter erit . Though well thou keep thy body , yet thy soul , When all are shut out , that within is foul .

And Seneca ; Incesta est sine stupro , quae cupit st●prum . She is unchaste , without whoredom , who desires to be an Harlot .

Yea , although the soul be not stained with those obscene lusts ; yet , because there is a covenant of spiritual mariage between Christ and the believing soul , Hos. 2.19.20 . Zach. 8.8 . And the Lord hath given himself to the obedient humanity , and is the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Deity dwelling in us , Joh. 1.14 . and 14.23 . Yea , and hath made a contract of mariage with his Church , to which he speakes , as to one person ; Exod. 20. v. 3. I am the Lord thy God : I am thine : Thou shalt have no after , or other gods , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Super faciem meam , upon my face ; Thou art mine ; The Lord having made this contract of mariage , Verbis formalibus & praesentibus , in these present formal words of a real contract , the breach of this contract of mariage is no other then spiritual whoredome : Jer. 3. v. 20. Surely as a wise hath treacherously departed from her companion or friend ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) so have yee been treacherous against me ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) O house of Israel , saith the Lord , Jer. 3.20 .

Hence it is that idolatry is spiritual adultery ; both because it proceeds from carnal thoughts of God ; and because adultery betrayes the heart to idolatry , as in the history before us ; so 1 King . 11.1 . — . And therefore idolatry is reckoned among the works of the flesh , Gal. 5.19.20 . Yea , that in Gods account is idolatry , and spiritual adultery , when the heart disloyally turns away from God , to any thing which is not God , or leading unto God , Jer. 3.2 . Where hast thou not been lyen with ? Yee adulterers and adulteresses ; know ye not that the friendship of this world ; is enmity , ( not with , as our Translators render it , but ) of God ? So the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , James 4. v. 4. that the friendship of the world is the enmity of God ? James 4.4 . So our Lord calls the Jewes an adulterous generation , Matth. 12.39 . and 16.4 .

This fornication and adultery is committed with the whorish woman , the vain thoughts , 2 Cor. 11. v. 3. which are compared to Eve , 2 Cor. 11.3 . as the Serpent beguild Eve — so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 your thoughts : which therefore are forbidden our bed , nor may we permit them to lodge in us . For therefore the Lord complains , Jer. 4.14 . How long wilt thou cause thy vain thoughts to lodge in thee ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in thine inward part , Jer. 4. v. 14. or thine heart ? as the LXX sometime turn 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

O thou Israel of God! Thou chaste Spouse of Christ ! The false Prophets , the Balaams [ who devour the people ] have given wicked counsel unto the Midianites [ false judgements ] against thee , 2 Cor. 11. v. 3. Numb. 31.16 . to corrupt thy chaste thoughts , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from that simplicity , that which is toward Christ , 2 Cor. 11.3 . Wherefore straiten or distress the Midianites ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ) Thou hast divine authority , Numb. 25. v. 17. even Gods command so to do , Numb. 25.17 . From this whorish woman , even the vain thoughts , was the beginning of sin ; and by her , we all die . Give not passage to the water , nor to the wicked woman 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , boldness of going abroad . Ecclus. 25. v. 26. If she go not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 according to thine hand ( or power ) cut her off 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Plar . à carnibus , ) from thy flesh , and give her a Bill of divorce , and let her go .

More specially this concerns you , O ye Priests . It is not unknown to you , how Phineas the son of Eleazer ( that is , as the names import , Confidence of face in or from Gods help , ) obtained the covenant of peace , and of the everlasting Priesthood , to wit , by slaying Cozbi , the tie or lying nature of sin , and Zimri , or , that disposition that rejoyceth therein , Numb. 25.6 , 7. Psal. 106.30 , 31 ; &c.

It is the exhortation which Dr. Thomas Drayton 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a man of blessed memory , and my reverend and worthy good friend , directed in a learned and pious Sermon of his at Wilts , on 2 Cor. 7.1 . to the Ministers of that County , March 1. 1656. the Sermon is in print , and entituled , The Proviso or Condition of the promises . For which his good counsell therein contained , viz. to cleanse our selves from all filthyness of flesh and spirit , and to perfect holyness in the fear of God ; he was long persecuted by ignorant Zelotes alleaging , that he , and another , a friend of his , had filled that County with the Doctrin of Perfection . Which is such another crime , as that which was laid against the Apostles , Act. 5.28 . That they had filled Jerusalem with their Doctrin ; and what was their doctrin but the doctrin of a perfect life ? Such as Moses and the Prophets , Such as Christ their and our Master , and his Apostles taught them , and us , if we will learn it .

May it not rather be laid as a true crime against his accusers , that they and such as they fill that County and the whole Nation with the Doctrin of imperfection and all wickedness ; which will directly , and by good consequence follow from it ?

Besides , how unhandsom and unproper is it , for those , whose calling requires of them , that they stirre up men to endeavour after the perfect life , that they may stand 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 perfect and compleat in all the will of God , Col. 4.12 . Col. 4. v. 12. How unseemely is it for them to plead for Baalim their Lording and ruling lusts , which they call their weaknesses , frailties and imperfections ? If these must remain , why then is it written , that the Deliverer shall come out of Sion , and shall turn away 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 impieties or ungodlynesses from Jacob , and that he shall take away their sinnes ? Rom. 11. v. 26. Rom. 11.26 . Yea , for what end did Christ give his gifts unto men , viz. His Apostles , Prophets , Evangelists , pastors & teachers ? was it not for the perfecting of the Saints , for the work of the ministry , for the edifying of the body of Christ ; until we all 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , meet or come into the unity of the faith , and the acknowledgement of the Son of God , unto a perfect man , Ephes. 4. v. 12 , 13. unto the measure of the stature or age ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) of the fulness of Christ ? Ephes. 4.12 , 13. Surely therefore these men cannot more evidently declare that they are none of Gods gifts unto men , then when by their doctrine of unbelief , they take away all hope of the perfect life . For since hope is the foundation of all pious endeavours , if the hope of perfection be taken away , who will endeavour after it ? and how can these men be Gods gifts for the perfecting of the Saints , when they take away the hope of being perfect ? let such pretend themselves the gifts of God unto men ; they are no doubt such as S. Paul calls false Apostles and deceitful workers , 2 Cor. 11.13 . Yea , is it not crime enough to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , slow bellies , idle lazy drones , to do no good toward this great work of God , unless they be also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 evil beasts , operative in mischief ? like Wasps and Hornets vexing and stinging such as are industrious and abounding in the work of the Lord ; such as warn every man , and teach every man , in all wisdom that they may present every man perfect in Christ Jesus . Unto which , this good man laboured , striving 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , according to his ( Christs ) operative power working in him , Col. 1. v. 29. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in power or vigour .

And is it not a shame to be like the Gardiners Dog , according to the Italian , Proverb , which will eat no herbs himself , yet envies those who would ?

Let such Pharisalcal hypocrites know , that the Lord denounceth a woe against them , Matth. 23. v. 13. who shut up the kingdom of heaven 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 against , or rather before men , and neither go in themselves , neither suffer them who are entring , to go in .

But the zeal to my friend , ( whom the good God hath rescued out of the hands of evil men , whose mercies are cruelty ; God grant that his blood be not laid to their charge ! ) my love and zeal to him hath transported me into a large digression ; yet such as is not unpertinent unto our present purpose .

Much love , much zeal there is among the divided judgments ; But the love and zeal of every severall opinion is wholly carried toward its own respective party . And , what our Lord foretold of these last times , is found to be most true , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because iniquity is multiplied , the love of many shall wax cold . Matth. 24. v. 12. The manifold iniquity hath now coold the love and zeal of every severall sect and party toward many ; ( so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , may be understood objective objectively ; ) so that there is no common love and zeal towards all men , but every one 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sings to himself and pleaseth himself . Every Zimri , every divided party cut off from others ( so Zimri signifies , as also to sing ) loves and is zealous toward his Midianitish woman , the thoughts of the divided opinions and judgments ; every Zimri's love and zeal is toward his Cozbi his lie ; which every one deperit & perditè amat , loves and zealously affects , and commits adultery and fornication with all , every one in the darkness in the secret closets of his own imagination , Ezech. 8.12 . in his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Brothelhouse , the Stewes of his own heart ; whence proceed the issues of a wicked life and actions , Lenonum pueri quocunque in fornice nati .

O Israel ! The Lord requires all thy love , all thy zeal as his own , and , according to his command , to be bestowed upon thy neighbour . Let us , O let us be zealous for our God , every one against his Cozbi , the lying thoughts of the Midianitish woman , as Phineas was , according to Gods testimony of him . Numb. 25.11 . Phineas hath caused my wrath to be turnd away from upon the sons of Israel in his being zealous with my zeal in the midst of them , v. 11. For so no doubt 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 should be rendred with my zeal , as S. Paul saith to his Corinthians , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I emulate or am zealous for you with the zeal of God , 2 Cor. 11.2 . O let us with this zeal of our God , be zealous against all iniquity , 2 Cor. 11. v. 2. all our vain thoughts which we have caused to lodge in us ; and let us pierce them thorow , mortifie and kill them and cast them out of our Tabernacle . So shall the wrath of God be turned away from us ; so will the Lord be zealous for his land , and spare us , Joel 2.18 . and set his Tabernacle in the midst of us . O that he would vouchsafe so great grace unto us !

On the eighth day ye shall have a solemn Assembly : Numb. 29. v. 35. ye shall do no servile work therein . ] The only wise and good God , who loves the man better then the man loves himself , according to that , Charior est superis homo quàm sibi , Man is more dear unto God , then he is to himself ; out of that intire love unto man , he not only signifies in express words , what his will is , but intimates the same also more implicitly , in ceremonies , as Sacrifices , and Sacraments , and Sacramental signes , meats and drinks , as also certain times , as dayes , and weeks , and moneths , and years , Festival dayes , new Moons , and Sabbaths ; which are a shadow , saith S. Paul , of things to come , but the body is of Christ , Col. 2.17 . Hence it was , that the holy Apostles , when they preached the Gospel , they delivered the will of God shadowed in the law . The Lord Jesus taught them so to do , Luke 24.21 . beginning at Moses and all the Prophets , he expounded unto them in all the Scriptures , the things concerning himself . And v. 44.45 . All things , saith he , must be fulfilled which were written in the Law of Moses and in the Prophets , and in the Psalmes concerning me . Then opened he their understanding that they might understand the Scriptures . Accordingly S. Paul , in his preaching the Gospel , said none other things then those which the Prophets and Moses did say , should come , Acts 26.22 . And can we follow any better , any other so good example as that of our Lord ?

The words are part of the prescript form and rule , touching the feast of Tabernacles and the eighth day of that Feast ; wherein is prescribed , 1. What was to be done ; They must then have a solemn assembly . 2. What was to be left undone , Ye shall do no servile work .

Accordingly I shall consider these two Rules .

1. On the eighth day Israel must have a solemn assembly . 2. They must do no servile work .

1. On the eight day Israel must have a solemn assembly . Wherein we must inquire , 1. What this assembly was . 2. What was that eighth day .

1. What was that solemn assembly . It is true , that on the three principal solemn festivals of the Jewes , there were wont to be conventions and assemblies of the people ; which might be truly called solemn assemblies , and this name might be given to all the three principal Feasts .

But our Translators here call the last day of every such Feast , a solemn assembly , as here the eighth day of the feast of Tabernacles : whereas 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies not the assembling or convening of the people together , but the retaining or restraining of them being so assembled ; which is a great difference . Yea , Levit. 23.36 . where we have mention of the same Feast , our Translators themselves having rendred 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as here , a solemn Assembly , they put in the margent , Hebr. Day of restraint ; and the like , Deut. 16.8 . a Chron. 7.9 . Nehem. 8.18 . And therefore what the Tigurin Bible hath Concio , an assembly or gathering of the people , Va●ablus explains , Collectio sive retentio , i. e. Solennitas . Festum sic dicebatur , quod retinerentur qui venerant ad festum , &c. It was called a gathering or retaining , that is , a Solemnity . The Feast was so called , saith he , because they were retained or detained who came to the Feast . To like purpose Munster ; who turns the word Retentio ; and gives reason , because the seven dayes of the solemnity being past , the people was yet retained one day . So Luther explains it . Piscator in his High Dutch Translation turns the word , Verbotstag , which in his Latin he renders , Dies interdicti , a day of prohibition ; and his reason is , with reference to the following words ; because on it , all servile work was forbidden . Tyndal and another after him , renders it a Collection ; not because money was then gathered for the reparation of the Tabernacle , or to buy Sacrifices , as Lyra and some others have conceived ; but because the people were then gathered and retained together . And so the Chald. Paraph. expresly renders the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Collecti eritis , ye ( not money ) shall be gathered .

Now because this Collection and retention was on the last day of the Feast , as S. John calls it , John 7. Therefore one of our old English Translators turns the word , The conclusion of the Feast .

2. This Collection , Retention , or Conclusion of the Feast , was on the eighth day . Which day was supernumerary and above the number of the Feast , which consisted of Seven dayes ; as appears Levit. 23.34 . On the fifteenth day of the seventh moneth , shall be the Feast of Tabernacles for seven dayes , unto the Lord . And afterward thrice , ver. 40 , 41 , 42. Ye shall keep it seven dayes . The reason of this supernumerary day is to be sought in the Mysterie of it . Meantime , as to the letter .

The reason of this Collection and retention of the people on the eighth day , is to be referred unto the authority of divine institution ; and the end of it , is well worthy his divine wisdom and goodness who ordained it . For the same Feast of Tabernacles was instituted in the seventh moneth , the moneth Tizri , which in part answers to our September ; when they had now gathered in the increase of the year , Levit. 23.24 . Then ye shall dwell in Booths , saith the Lord , seven dayes : every home-born in Israel shall dwell in Booths , that your generations may know , that I made the sons of Israel to dwell in Booths , when I brought them out from the land of Egypt . I am the Lord your God , ver. 42 , 43. That the people might remember and consider , their slavery in Egypt , and their deliverance out of it . Their penury and poverty in the Wilderness when they were houseless , and harborless ; and their plenty and abundance in the land of Canaan , when they dwelt in houses that they had not built . And therefore the Law was commanded to be read every seventh year at that feast , Deut. 31.10 . that they might hear , and learn , and fear the Lord their God ( the author of all this good unto them ) and observe to do all the words of his Law . And for that end , after the ordaining of that Feast , Levit. 23.43 . is added , I am the Lord your God .

Hence it is that the LXX render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; which some have conceived to be so turned , because that Song was so called , which the old Greek Stage-players sung at the end of their Comedies , when they went off the Stage ; as Suidas , and Pollux , and others affirm . Accordingly some conceive , that the Greek Interpreters alluded to this custom of the Stage-players , because , when they ended the Feast of Tabernacles , they returned to their houses with great joy .

But truly I am not easily perswaded , that the Greek Interpreters would so much honour the Comedians , and their profane Stage-customes , as to transfer them unto the holy Scripture .

There is no doubt but the LXX gave this name to the Feast , according to the divine institution of it , as hath been shewen , in memory of Israels coming forth of Egypt .

And for the same reason , they gave the name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Exodus , unto the second book of Moses ; wherein that great work of God is recorded ; and rendred the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for a memorial of the peoples going out of Egypt , Levit , 23.16 . Numb. 29.35 . Deut. 16.8 . 2 Chron. 7.9 . Nehem. 8.18 . as well knowing the will of the Lord , that his people should remember the day when they came forth out of the land of Egypt , all the dayes of their life , Deut. 16.3 .

Hence we learn one main end of humane society , the celebrating of solemn Assemblies , for the worship and service of God , in the great Congregation . Such are all the solemn Feasts in Scripture . As also for the management of civil affairs , in order to a peaceable life , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Tim. 2.2 . That which the Psalmist expresseth in like words , Psal. 110.3 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the comlinesses of holiness ; Psal. 100. v. 3. 1 Tim. 2. v. 2. which our Translators express , in all godliness and honesty . Where 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 turnd by honesty , a word in our language , of very large signification , might more properly be rendred by comely gravity . The Wiseman Prov. 8.6 . brings in Wisdom , saying , I will speak of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 excellent things ; the LXX turn the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 grave things ; that is , as the Philosopher explaines 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a decent deportment , becoming all ranks and orders of men . So that those Conventions of the people were either Ecclesiastical or civil .

And both had their times of restraint and their times of dimission . For whereas all things in the Church ought to be done in decency and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 according to order , 1 Cor. 14.40 . 1 Cor. 14. v. 40. We read that our Lord the Head of his Church , is desired by the Disciples to let the multitude depart , Mat. 14.15 . as afterward he doth , v. 22 , 23. and 15.29 . And we read this practised by the Town Clerk , or rather , Sacred Scribe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Dr. Hammond well proves , that he dismissed the Assembly , Acts 19.35 . Acts 19. v. 35. And this dismission proves a restraint , in all lawful Assemblies . Such were those of the Christians in the Apostles times , Hebr. 10.25 . James 2.2 . and afterwards . So Ignatius to Polycarpus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , let the Assemblies be more frequent . In which dismission was practised ; and therefore a restraint supposed .

In the Greek Church , after the Sermon , the Deacon said , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a dismission to the people : that is , the people may depart . And the like custom was in the Latin Church . Hence is that known form of speech used by the Deacon , after the Sermon to the Catechumeni , ( those who were not yet initiated or entred into the divine mysteries , but were yet in their rudiments ) to them it was said , Ite , missa est . The Congregation is dismissed , ye may go home .

These antient , and now antiquated customes of the Church , easily discover unto us , what Dissolutae scopae , what loose and confused companies our Church-congregations most-what are ; as being neither duely gathered and assembled together ; nor detained by any gentle and moderate restraint upon them ; nor decently dismissed . All which might well become the people of the God of order , and the comely body of Christ the head . But at this day , most men account it a great part of their Christian liberty , to be disorderly , and to do what they list . So that our Church-Assemblies are like people , some going , others coming from the Market : or like Bees , alwayes some going in , others out of the Hive . But if we begin to speak of these disorders , we shall never come to an end .

Come we rather to the spiritual meaning of these words . For alas ! what honour is it unto God , or what benefit is it unto the people , that so many bodies of men are gathered together in one place , or that they are retained and restrained there ? The Church of God is a communion of souls and spirits . And this communion of souls and spirits must be with the God and Father of spirits , who made us out souls : Otherwise , Nihil boni est in unitate , nisi unitas sit in bono ; There is no good in unity , unless unity be in goodness .

We must know therefore , that there is a twofold Restraint . 1. From sin and iniquity . 2. A restraint unto God and his divine nature . 1. The restraint from sin and iniquity , is the restraint of the seventh day , Deut. 16.8 . Six dayes thou shalt eat unleavened bread , and the seventh day shall be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a solemn Assembly , or rather a restraint . The feast of the Passover requires a purging out the leaven of malice and wickedness , a keeping our selves from our own iniquity . This must be done with unleavened bread , even with the unleavened bread of sincerity and truth . Ye perceive , sincerity accompanies the first and lowest duty , even the first passage out of Egypt . So far are they out , who call perfection , which is the highest duty , by the name of sincerity , which is or accompanies the lowest and meanest .

2. There is also a restraint , a recollecting , and calling home all our wandring thoughts , our loose affections , our unadvised words , our rash actions ; a bringing them to due examinations ; a judgeing and condemning what is blameworthy of them ; a sifting and winnowing our hearts , as the Prophet exhorts , Zephaniah 2.1 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Inquirite in vos ipsos , scrutamini , let every one of you search Inter scruta among the trash and trumpery of his sinful conversation . Under thy pride , thine envie , thy wrath , thy covetousness , thy gluttony , thy drunkenness , thy lasciviousness , lies the chast , sober , temperate , bountiful , patient , meek , loving , humble Christ of God , troden under foot in the street . He it is who is made flesh , and desires 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to take up his Tent , to keep his Feast of Tabernacles with us , John 1. v. 14. John 1.14 . Canst thou , darest thou own , believe on , hope in , love , cleave unto such a Christ ? canst thou honour him , joyn thy self unto him ? Unto him is the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , our restraint , our retention ; unto him we are to be adjoyned , and to become of one spirit with him . Unto him we are to be conformed in his humiliation and abasement , that we may be made like unto him in his glory and exaltation .

The reason of this collection and retention of the Church of God in union , may be referred to the Author of it ; whose wisdom and goodness as it appears in the history , so much more in the mystery of it . The story minded Israel according to the flesh , of their bodily thraldom in , and deliverance out of Egypt ; their great poverty and want of all things , and their plenty and abundance . The Mystery imports the precious redemption of their souls out of their spiritual slavery under the spiritual Pharaoh . How miserable , poor , and naked they were ; but now abounded with all spiritual riches ; houses full of all good things , that is , the holy Spirit of God , Matth. 7.11 . with Luke 11.13 .

For by this eighth day was signified the holy Spirit of God . Our Lord himself declares thus much , John 7. Where ver. 2. ye read , that it was the feast of Tabernacles . When our Lord went up to Jerusalem , ver. 10. On the last day , the great day of that Feast , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Jesus stood , and cryed , saying , If any man thirst , let him come unto me and drink . He that believeth on me , as the Scripture hath said , out of his belly shall flow rivers of living water . But this spake he of the Spirit which the believers ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) on him , John 7. v. 39. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 should afterward receive , John 7.37 , 38 , 39.

In order to the receiving of this Spirit , the Lord Jesus commands their restraint in expectation of it , Luke 24.49 . Behold , I send the promise of my Father upon you ; but tarry ye in the City Jerusalem , Judg. 6. v. 34. till ye be indued or clothed with power from on high : For so we read , Judges 6.34 . that the Spirit of the Lord clothed Gideon . The word they render [ tarry ] is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sit ye , which notes that quiet posture of their minde , Anima quiet a anima prudens ; wherein they were to receive the Spirit of God . And accordingly we finde them in such a posture and disposition of minde , Acts 2.1 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Acts 2. v. 1.3 . They were all unanimous at , or in one ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and it sat upon every one of them , and they were all filled with the holy Ghost . S. John puts both together , the Spirit and the day of the Spirit . I was ( or I was made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , so Arias Montanus , or , I became ) in the Spirit , in the Lords day ; where he explaines one by the other , by apposition : for so we understand that Lords day , which is so often mentioned in the Prophets , and called the day of the Lord . In that day he was , wherein there was no night , nor need of a Candle , neither light of the Sun ; Rev. 22. v. 5. for the Lord God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , shall enlighten them , Revel. 22.5 .

Hence we perceive good reason why the Lord laid a restraint upon them to tarry at Jerusalem . It was the day of the Spirit , the eighth day there was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a restraint .

Hence we learn that , as in the letter and outwardly , so inwardly and in the Spirit there is a difference of dayes . It is the Wisemans question ; Why doth a day excel a day , and all the light of the day of the year , is of the Sun ? So the words are read in the Greek , Ecclus. 33.7 . He answers his question , Ecclus. 33. v. 7. — 13 By the knowledge of the Lord , they were distinguished , and he altered seasons and feasts . Some of them he hath made high dayes ; and some of them he hath made high and sanctified ; and some of them he hath put for the number of dayes . And the Wiseman shews , there is like reason for the difference among men . All men , saith he , are from the ground , and Adam was created from the earth . In multitude of knowledge the Lord hath divided them , and made their wayes diverse ; some of them he hath blessed , and exalted , and some of them he hath sanctified , and set them near himself . But some of them , hath he cursed , and brought low , and turnd them out of their standings . As the Potters clay is in his hand , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , all his wayes are ( which words are left out in our Translation ) according to his pleasure ; so man is in the hand of him who made him to render unto them according to his judgement .

Let them take notice of this who confound all differences of dayes , and differences of men , how point blank they oppose the express testimony of the Wiseman here . I know , there is a time , when some strong men may esteem every day alike , Rom. 14.5 . But I am well assured , that many of those who plead for a parity of dayes and persons , are not yet grown up to that spiritual age . But let them take notice , that there is no time in all the Scripture set , wherein it s said , that all persons shall be equal . Which is the main thing they contend for , upon no ground . Yea , that which they suppose their principal ground , is a main argument against their parity . Mat. 23. v. 8.10 . Our Lord saith to his Disciples , Matth. 23. Be not ye called Rabbi , for one is your Master , the Christ ; and all ye are brethren . And ver. 10. Be not ye called Masters , for one is your Master , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Christ . But the greater or greatest of you shall be your Minister ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) Its evident from the context , that our Lord endeavours to render his Disciples like unto himself . As therefore he did not exercise Mastership over his Disciples , as the Jews Rabbins did over the people : so neither would he , that his Disciples should , one over another ; because they were brethren ; which brotherhood yet inferred not a parity among them , no more then our being the brethren of Christ , Hebr. 2.11 . renders us equal to him , who is the first-born of many brethren , Rom. 8.29 . But as he who is greater then all , and indeed our true Master , yet was minister of all ; so should he who is the greatest among his brethren , be as their minister . Whence we may reason convictively ; that if our Lord supposed some of his Apostles and Disciples greater or greatest of their brethren , then surely he supposeth , they are not equal .

2. Hence also appears the spiritual excellency of the eighth day , which is the true Lords day , when the Lord God omnipotent reigneth ; and his Kingdom is come unto us , in righteousness , peace , and joy in the holy Ghost : For so we shall finde , that in this number , these are comprehended . The number eight is a full number , and called by the Pythagoreans , the number of justice and righteousness ; because , as it is compounded , so it is also resolved into numbers Paritèr pares , equal parts , and particles of those parts . Whence Georgius Venetus observes , That they who were saved from the flood , were Eight ; which , according to the number of Justice , implyes , that all who shall be saved , must be just men , righteous men . Yea , that Noah , for this reason , is said to be a just man in his generation , Gen. 6.9 . Yea , he himself is said to be the eighth Preacher of righteousness , 2 Pet. 2.5 . which is true , without that absurd suppliment of person ; as I have heretofore shewen .

2. In this mystical number also of eight , the peace is represented , when , by Circumcision performed on the eighth day , Gen. 17. the body of sin in the flesh , which lusted against the Spirit , Gal. 5.17 . is put off , Col. 2.11 . and we now worship God in the spirit , Phil. 3.3 . when all jarring dis-harmony , all differences between our God and us are silenced and taken away , by Christs mediation as the binding cord , and we hear nothing but the most harmonical diapason . Wherein two things are considerable : 1. A Return to the same Tone , from whence we departed . 2. Though it be not altogether of the same Key , yet great agreement , great peace there is , an union , identity , and sameness . The only difference between them , is ; The one is lower , the other is higher . These are discernable , even to every ear , though the learned Musitian can best judge of these things .

But what is this to us ? When man thus imitates his God , thus returns unto him , then as the first day of the Feast of Tabernacles is holy , so is the eighth and last also , Levit. 23.35 , 36. When , as it was in the beginning , so it is now . When the one extreme is God , the other Man most like unto God ; and both make a most harmonical and peaceable Diapason . There 's but one minde in both , 1 Cor. 2.16 . One heart in both ; David according to Gods heart ; In both , one will , Gods will done in earth as it is done in heaven . O most perfect peace !

3. From this righteousness and peace cannot but Echo and resound answerable joy , joy in the holy Ghost . How can it be otherwise ? For when the Lord hath circumcised the heart , Deut. 30.6 . with the circumcision of the spirit on the eighth day , the day of the spirit of love , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , hath cleansed and purged it round about , according to the LXX , and taken away the foolishness of it , so the Chald. Paraph. expresseth it , so that the man now loves the Lord his God with all his heart , and with all his soul ; when now the mans love is fixed upon what is most lovely , even the Christ of God in his Tabernacle , the desire of all nations , Hag. 2.7 . When the man delights in what is most lovely , most desireable , and most delightful ; then the desire coming is a tree of life , Prov. 13.12 . Such joy must then be in great measure proportionable to him in whom we rejoyce ; and so , in a sort , unmeasurable and infinite ; such is the joy in the spiritual feast of Tabernacles , when the Lord takes up his Tabernacle with us , and dwels with us , and we with him , Revel. 21.3 . Such as when Nehemiah ( even the consolation of the Lord , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the great Comforter , as his name imports ) keeps the feast of Tabernacles , it must needs be joy , great joy , exceeding great joy , Nehem. 8.17 . As we may reason from what S. Peter writes to the believers in Christ , Whom having not seen , ye love ; in whom , though now ye see him not , yet believing 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ye rejoyce , 1 Pet. 1. v. 8. ( or leap and dance ) with joy unspeakable , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Glorificata , glorified joy . Such is that which ariseth , not from the knowledge of Christ according to the flesh ; for though we have known Christ according to the flesh , yet now we know him so no more ; for we walk by faith , and not by sight ; by faith in the might and power of God ; according to which , our Lord saith , Blessed are they who having not seen yet are believing , Joh. 20. v. 29. John 20.29 . Who can duely esteem this faith and love , but he who can experimentally say , My Beloved is mine , and I am his ? Cant. 2.16 .

The excellency of the holy assembly and restraint on the eighth day , may justly reprove both the assemblies and restraints of known wicked men , and of seeming holy ones ; for there are of both sorts .

The Prophet tells us of an assembly of treacherous men , Jer. 9.2 . The word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , such as restrained themselves from what was good , Jer. 9. v. 2. — 8. and were in the bond of iniquity . He describes them verse 3. They cause their tongue , their bow , to shoot a lie ; and have not strengthened themselves for truth in the earth . For they proceed from evil to evil , and have not known me , saith the Lord . And the Prophet gives warning of such . Take ye heed every one of his friend , and trust ye not in any brother : for every brother will ( not be Israel prevailing with God , but ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , will utterly supplant , will imitate Jacob in deceiving his brother ; and every companion will walk deceitfully . They will use deceit every one against his neighbour , they will not speak the truth : they have taught their tongue to speak a lie . They have laboured or wearied themselves to commit iniquity . Whereupon the Lord tells Jeremy ; Thine habitation is in the midst of deceit : wherefore I am melting them , and I will try them , saith the Lord . For what shall I do for the Daughter of my people ? As if the Lord should say , they are indeed thus wicked , an assembly of treacherous men ; but some good men there are among them ; as some gold among much dross ; wherefore I will melt them and try them . Their tongue is an arrow shot out ; it speaketh deceit . One speaketh peace with his neighbour with his mouth , but in the midst of him , or in his heart , he laieth his wait .

These sins the Prophet found and reproved at Jerusalem ; and so did David before him , Psal. 5.5 . He had found a like assembly of treacherous men , like those before the confusion of tongues , Gen. 11. of whom the Lord said , the people are one , and they have all one language . Whereupon he confounds their tongue ; and David prayes for the like confusion ; they are now bound up in the bond of iniquity . Wherefore v. 9. Divide their tongues : for I have seen violence and strife in the City . Their lying , deceit , and fraud are sins more proper to a City . Whence they say , that Astus craft , subtilty , deceit , and fraud , is from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , a City : wickedness is in the midst of it ; deceit and guile go not out of their streets . These are City-sins , our City-sins , sins rank and abounding in our City . And therefore the Lord proceeds in his threatnings against that people ; and it may be feared , for like reason , against us also , Jer. 9.9 . Shall I not visit them for these things ? saith the Lord ; shall not my soul be avenged of such a nation as this ? not only that nation , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , such as this also . These are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a combination of wicked men committing open and known wickedness .

Others there were also among the Jews , an assembly of seeming holy men , Esay 1. who brought a multitude of sacrifices unto God , so that he was full with the burnt offerings of Rams , and the fat of fed beasts , and the blood of Bullocks , Lambs and Goats .

These were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ver. 13. a solemn meeting , as it is there rendred , or rather a people in restraint or retention , wholly taken up in offering sacrifices , observing new Moons and Sabbaths . But what saith the Lord , of these ? who hath required this at your hands to tread my Courts ? Bring no more vain oblations : Incense is an abomination unto me : The new Moons and Sabbaths , the calling of assemblies ; I cannot away with iniquity and the solemn meeting or restraint . So , no doubt , the words are to be read . Esay 1. v. 13 , 14. And so Pagnin , Tremellius , Munster , Piscator , the Tigurin Bible , and two of our old English Translations render them . Not as our last doth , with the supplement [ it is ] but jointly without a supplement . And the reason is , because iniquity opposeth the righteousness of God ; and the more of God is opposed , the more God hates it : and therefore it followes , your new Moons , and your appointed feasts my soul hateth , they are a trouble upon me ; I am weary to bear them .

This was , no doubt , a gross mistake of the Jewes , that they could not distinguish between that life , which God required out of the ceremonies , even his everlasting will and commandement , John 12.50 . and the ceremonies themselves which God adjoyned unto it , until the life it self should appear , Col. 3.9 .

Yet I doubt not , but we may parallel them with a people among us , an assembly , a combination of seeming holy ones , who make their assembling , and the keeping of an outward Sabbath , hearing the Word and receiving the Sacrament , and the observation of a few other outward duties , the very 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the whole business of their religion , wherewithal they cover their envie , their pride , their covetousness , their wrath , their surfeting , their drunkenness , their chambering , their wantonness , all their abominations : As for what is required out of these outward services , as from the Sabbath , the ceasing from our sins , from hearing of the Word , obedience to be performed thereunto ; from receiving of the Lords Supper , the shewing forth the Lords death , in the daily mortification of sin : As for the love of God and our neighbour , the walking in good works , the very end , for which our God created us , Ephes. 2.10 . Of these , Ne 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quidem ; few words of these ; or , if words , yet but words . These are , after we believe , and are assured , that is , have strongly fansied , that we are justified , these are then accounted but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , things , at the best , indifferent , and in a manner , at our discretion , as being not absolutely necessary to salvation , which they are sure of already , but , upon the matter , as to salvation , impertinent and needless . But if they be urged home , and their necessity be demonstrated , and that to salvation , then they are reputed Pharisism , Arminianism , Socinianism , Familism , Monchery , Popery . So that all the Christian duties , and all the excellent priviledges of the eight day of the feast of Tabernacles , are resolved into a few outward services of the seventh day . But let them expect what event the Jews had of all their ceremonial services , without the life of righteousness ; Who required these things at your hands ? I cannot away with iniquity and the solemn meeting or restraint .

As for us , let us keep the feast of Tabernacles to the Lord : let us keep a solemn assembly , a retention , a restraint on the eighth day . 1. Let us restrain our souls from all iniquity . Let us vow this vow unto the Lord and keep it . Numb. 30. v. 3. If a man vow a vow unto the Lord , and swear an oath to binde his soul with a bond , he shall not break his word . Or rather , according to the Hebrew , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by binding a bond upon his soul ; so David saith , Thy vows are upon me , O God! If we make vows unto God , our word is no more ours , but Gods ; and therefore we are obnoxious unto him . So that to violate our words is not simply to break it , as our Translators turn it , but to prophane it , as it is in the Hebrew , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he shall not profane his word ; because it was sacred , as made to the Lord ; and therefore being not performed , it is profaned ; as they acknowledge in the margent .

2. Let us avow and consecrate our selves to the Lord . A promissory oath differs little , and only formally , from a vow . Accordingly David gives us example of the other restraint , even to binde our selves to the Lord and his righteousness ; I have sworn , and I will perform it , Psal. 119. v. 106. that I will keep thy righteous judgements ; or rather , the judgements of thy righteousness .

1. It is no mean Society and assembly we are invited unto ; read how the Apostle describes it , Hebr. 12.22 , 23 , 24.

2. Nor is the benefit small ; no less then even the subduing the power of our greatest spiritual enemy . Mark 1. v. 23. Mark 1.23 . we read of a man in the Synagogue 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a man with , or in an unclean spirit ; who cryed out , saying , Let us alone , What have we to do with thee , thou Jesus of Nazareth ? Art thou come to destroy us ? I know thee who thou art , the holy one of God . Satan knew well , that Jesus and he had nothing common ; therefore he saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , what is common to us and thee ? And therefore he well knew that there would be no society between Christ and him , but that he the stronger man , would cast him out of his Tabernacle which he had usurped . Whence saith David , thine enemies roar , Psal. 74. v. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( like the Whelps of the Lion the Devil ) in the inmost of thine assemblies . For if , saith Ignatius , ye often come together , to the thanksgiving and glory of God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the powers of Satan are destroyed , his fiery darts of temptations , which he casts , to inflame us unto sin , are rendred ineffectual . Your unnanimity and agreement in the faith , is his destruction , and the torment of his Angels . So he .

Nor is the danger of neglecting this fault , contemptible . They who come not up to keep the feast of Tabernacles , shall have no rain , Zach. 14.16 , 17. Men have long looked at Christ without them , and many hundred years since : Now the Prophet speaking of the times of the Gospel , and dispensation of the spirit , the eighth day , invites all nations to come to the spiritual Jerusalem , to keep the feast of Tabernacles ; that now at length they may own him the true 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the indwelling Deity who doth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , take up his Tabernacle in us ; that they may come , that is , believe , John 6.35 . and that Christ may dwell in their hearts by faith , Ephes. 3. Yea , Christ himself cries out , on the eighth day of that feast ; he that is a thirst , let him come to me and drink . If men come not so to him , nor believe in him , so that he may dwell in their hearts by faith , they shall have no rain , no showers of blessings ; nor shall the rivers of living water , flow out of their belly ; which he spake of the spirit , which the believers on him should afterward receive , John 7.37 , 38 , 39.

All these laid together make the feast of Tabernacles appear the most excellent of all the rest , as being the last ; and the eighth day of that feast more excellent then all the other . Indeed , as I shewed before , it 's no part of the feast , but a supernumerary day ; a day which imports an excellency as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifying , to be redundant and abounding , which also import excellency . This octonarius the number of eight is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and is interpreted numerus pinguedinis , numerus compositus ex primo numero binario intra denarium impingantus , a number of fatness ; because it hath the name from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pinguem esse , to be fat , abounding with mysteries ; as also because it answers to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 oyl , a principal figure of Gods good spirit , which signifies the fatness of Gods house , Psal. 36.8 . fatness wherewithal the soul is satisfied , Psal. 63.5 . That oyle which swims aloft above all legal ceremonies ; above the septenary of the legal Sabbath ; above all compulsions of the Law ; nor comes it at all by the works of the law , but by the hearing of faith , Gal. 3.2 .

Do we keep this feast unto the Lord , as we ought ? All his feasts are holy convocations , and to be proclaimed such , Levit. 23.2.37 . And the Church is assembled together in Gods and Christs name , which is holy , 1 Cor. 5.4 . And we must be holy as he is holy . The proselyte to be adjoyned unto the Church , is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to draw out , and gather up : such is the Church of God and Christ , such as are drawn out of hell , and assembled and gathered unto God . Such is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a congregation and assembly of holy ones , called out of the world , which lies 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 John 5.19 . in the evil one ; which is more truly so rendred , than by our Translators , who turn it wickedness , 1 John 5.19 . Therefore every one of those who were baptized , professed an abrenuntiation of the evil one , saying , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 I renounce Satan , before he adjoyned himself to Christ , saying , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I list myself in the roll of Christs souldiers . And hence it was , that the sons of Israel kept the feast of the Pasover , before they kept the feast of Tabernacles , The restraint of the 7th . day , the restraint from the sin , before the restraint of the eight day , the addicting , binding and consecrating themselves to God and his righteousness . Yea , the sin is supposed to be consumed , before we keep the feast of Tabernacles , according to what Moses wrote ; Numb. 33.2 . Moses wrote their goings out , according to their journeys , Numb. 33. v. 2. by the commandement of the Lord , ] The words are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It were authority enough for those journeys , if written only by the commandement of the Lord ; but it adds much to the authority of that journal containing 42. journeys of Israel , that Moses wrote them at , from , or according to the mouth of the Lord , as the words properly signifie ; so that the Lord dictated unto Moses , who was the Lords Amanuensis , and wrote according to , from , or at , the mouth of the Lord . Now the first journey was from Ramasses to Succoth , Numb. 33.5 . How does that concern our present business ? Much ; if we consider , when they took their journey from Ramasses , viz. on the morrow after the Passover , ver. 3. when now we become conformable unto the death of Christ , the lamb slain , the true Passeover offered for us , and begin to purge out the old leaven of malice ( though that word malice in English , signifies hatred ; but so doth not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; to which it answers in the Greek : I wish it were rather turned naughtiness or leudness , when we have begun to purge out the leaven of leudness ) on the morrow after the passeover , they went from Ramasses , that is , the melting and dissolving of the iniquity , which moulders away and consumes , by conformity to the death of the lamb ; and therefore the Psalmist saith , that the ungodly shall perish , and the enemies of the Lord ( those of our own household ) shall consume as the fat or what of the lambs , is pretious ; they shall fail or fade away , as the smoak , Psal. 37.20 . David compares sin to the fat of lambs offered for the burnt sacrifices : which is easily dissolved and melted upon the altar ; such is the melting of the iniquity signified by Ramasses : from whence they journeyed to Succoth , that is , Booths , Tents , or Tabernacles .

That was their first journey . They encamped at Succoth ; which was the occasion , that the Lord took , for instituting the feast of Tabernacles , according to Levit. 23.42 , 43.

All they who keep this feast , are the home-born of Israel who are pure in heart . Psal. 73.1 . Israelites indeed , in whom there is no guile , John 1.47 . who walk according to the rules of the feast , Gal. 6.16 . whereof we have heard the first . The eighth day Israel must have a solemn assembly , or rather , a restraint and retention .

The second rule of the feast , is .

2. Ye shall do no servile work therein ; word for word , ye shall do no work of servitude . [ Therein ] is a supplement , how needful , I shall shew anone .

Herein we must inquire , 1. what this servile work or work of servitude is . And it is hard to say , since disputes of the Canonists and Summists about it , have made it intricate . They conclude and agree most-what , that by a servile work is to be understood some corporal , mechanical or artificial work ; how be it they hence except works of necessity to be done , and such as whereby men may serve one another in love . Also by a servile work , they understand journeying , dancing , singing , fidling , hunting , fishing , fowling , painting , marketing , going to law , doing any work for a reward ; whence in the Arabic version a servile work , is called a work of gain or for gain .

Light of nature taught the heathen , that on their holy days and feast days , they must do no work . So Tully in his 2d. book de legibus . And Macrobius in his first book saith , the Priests affirm , that their Festivals are polluted , if any work be done in them . Only they say , Feriis agi licere , quod praetermissum noceret , that such work may be done on their Holy dayes , which might do hurt if left undone ; as to draw an Ox out of a pit . Whereby it appears , that the Gentiles knew not only the law of nature , but somewhat of the Gospel also . For this sentence of Scaevola the high Priest hath good conformity with what the only true high Priest delivers upon like occasion , touching the Sabbath , Luke 13.15 , 16.

According to this account , we may finde somewhat like Christianity even among the idolatrous Heathen ; yea , the Heathen , if we consider , and compare them according to their light , with many who believe themselves to be the only Christians , they may shame them and all other , who place the breach of the Sabbath in sitting at their doors , or walking a turn in the field . Which haply may be as necessary for some man , as plucking a Sheep out of a pit on the Sabbath day : And how much is a man better then a Sheep ? saith our Lord , Matth. 12.12 . And thence he there concludes , That it is lawful to do well on the Sabbath dayes .

We must therefore inquire yet further what a servile work is .

Others have conceived , that by a servile work , is to be understood such work as a Servant or Handmaid is wont to do ; and thus the LXX call it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; which because it may signifie a work tending to divine worship , which is most-what called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , therefore they would rather turn it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , manual labour , or work with own hands . But surely the Lord would not destroy his own Primitive institution , or make that unlawful to be done , which he himself commanded our first parents to do , and that in the state of innocency . For so we read , that the Lord commanded them to subdue the earth , Gen. 1.28 . and 2.15 . It s said that the Lord God took the man , and put him in the Garden of Eden , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to till it ; which is the word before us , here rendred servile , or of servitude : doubtless if such a work were at any time unlawful to be done , the Lord would not have commanded them , while they were in their integrity , to do it . We are therefore yet to seek what is that servile work , which is here forbidden to be done on the eighth day . There is no question but Israel , according to the flesh , understood by a work or works of servitude , such as they wrought in Egypt ; when the Egyptians made them serve with rigour , Exod. 1. v. 14. and made their lives bitter with hard bondage , in Morter , and in Bricks , and in all service in the field , with all their work , wherein they wrought with rigour .

But whereas old things are past away , 2 Cor. 5. v. 17. and behold in Christ all things ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) are made new ; and according to the promise , the Lord now brings his people again out of the land of Egypt , Zach. 10.10 . we must understand now other servile works answerable unto the spiritual Egypt , the land of Ham the servant . And therefore Origen interprets the doing of Israels works in Egypt , Opera carnis , terrena opera , opera seculi , actûs terrae & lutea explere ministeria , to do the works of the flesh , earthly works , worldly works , deeds of the earth , and to fulfil durty offices or services .

It rests therefore , that , since , according to our Lords decision , it is lawful to do well on the Sabbathday , well-doing is not forbidden on the eighth day ; so that the sirvile work is the sinful work ; & whosoever commits sin , is the servant of sin , John 8.34 . Hence it is , that the sinful man yields his members servants to iniquity unto iniquity , ( that is , from one degree of iniquity unto another , ) and so he becomes the servant of sin , Rom. 6.19.20 . A servant of corruption , 2 Pet. 2.19 . A vassal unto divers lusts and pleasures , Tit. 3.3 . So that every sin is a servile work , such as rvery ones ruling lust commands him to do .

The reason why no such servile work is to be done on the eighth day , may appear from 1. Divine authority forbidding it ; the Lord saith , ye shall do no servile work . 2. In regard of the work it self , which is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sin and iniquity , unlawful in its own nature ; and therefore it brings a prohibition with it ; it s that which ought not to be done . 3. In regard of the quality of the work forbidden , servile work , a work of servitude ; and therefore mis-beseeming , yea , unlawful for those whom Christ made free . 4. In respect of the eighth day ; which is the day of the Spirit , as hath been shewen ; and where the Spirit of the Lord is , there is liberty , 2 Cor. 3.17 . Yea , 5. The seventh day imports a cessation and rest from all servile work . No Manna was then to be gathered , Exod. 16.6 . No labour for the meat that perisheth , John 6.27 . No distracting care , what we shall eat , or what we shall drink , if we have tasted , that the Lord is gratious , 1 Pet. 2.3 . No journeying on the Sabbath , Exod. 16.29 . but every one must tarry in his place . Now God himself is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the place , and its one of the Names of God . And if all our works be wrought in God , John 3.21 . we shall then keep the Sabbath well unto the Lord . Cain went from his presence , and then whither went he ? he dwelt in Nod , Instability . Nimrod went from him , and wrought a servile work ; he built his Babel , his work of confusion . No fire was to be kindled on the Sabbath day , Exod. 35.3 . Ye read of iniquity burning like a fire , Esay 9.18 . A fire of envie , which is not kindled on the true Sabbath , Esay 11.13 . A fire of legal zeal ( which , I know , will burn against this exposition of the Sabbath ) in some yong Disciples , like those , Luke 9.54 . which is there quenched . No buying or selling must be on the Sabbath , Nehem. 13.15 . For the time is short , that they , who buy , shall be as though they possessed not , 1 Cor. 7.30 . Accordingly the Prophet speaking of the great Sabbath , saith , there shall be no Canaanite , that is , no Merchant , no buyer or seller in the house of the Lord , Zach. 14.21 .

There must be no bearing of burdens on the Sabbath , Jer. 17.22 . Hebr. 12. v. 1. We must lay aside every weight that presseth down and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the sin that so easily besets us in every circumstance . And therefore the Lord comforts his people against Assur , that is the besieging sin , Esay 10.24 . And he gives a reason , ver. 27. In that day his burden shall be removed from off thy shoulder , Esay 10. v. 27. and his yoke from off thy neck ; and his yoke shall be dissolved or broken ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ) because of ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) the unction or the anointing of the Spirit of God , which gives the true liberty . Yea , the Lord mindes his people , Levit. 26.13 . of his redemption and freeing them from the Egyptian slavery ; I am , saith he , the Lord your God , Lev. 26. v. 13. which brought you forth out of the land of Egypt , from being bondmen to them , and I have broken the bands of your yoke , and made you go 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , In erectione , erect or upright ; which is the posture of liberty and freedom . And therefore the Chald. Paraphrast turns it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 In libertate , in freedom : as the contrary posture of being bowed down , is a signe of bondage and servitude , Rom. 11.10 . Ever bow thou down their back .

1. Observe we hence , what that is which enslaves and abaseth those who otherwise are most noble and free-born ; what else but servile work , or work of servitude ? Even Adam who was the son of God , by his fall , became the servant of sin . And , of all Adams posterity , Ham the son of just Noah , so noble , that he was by divine estimation , better then all men of his age , and taken in exchange for the world , Ecclus. 44.17 . His son Ham , by his iniquity , became a servant of servants ; so that the Egyptians , his off-spring , have been , and yet are , until this day , the Drudges of all Nations , as I have formerly shewen , on Gen. 9.25 . And he hath stained all his issue with a black spot spread over all their bodies ; a mark of a black sinful soul . Yea , the Israelites of the noble stock of Abraham , free-born , were yet abased and sold under sin , and became the servants of Cushan Rishathaim ( even the blackness of both iniquities , inward and outward ) and him they served eight years , the full time of the spirit of bondage ) until they cried unto the Lord ; and he raised up a Saviour in the fulness of time , until Gods time , Judges 3. v. 8 , 9. that is , Othniel , came , even the Saviour , and delivered them , Judges 3.8 , 9.

An express figure of Christ our Saviour , whom God the Father raised up , and sent him to bless us by turning every one of us from our iniquities , Acts 3.26 . And accordingly Christ , in Gods time , even in the fulness of time , he gave himself for us , that he might redeem us from the blackness of all iniquity , outward and inward ; and that he might purifie unto himself a peculiar people zealous of good works , Tit. 2.14 . How free was Ahab , even the King of Israel ? yet he sold himself to commit iniquity , & became a very servant . How much more free was King David ? yet hear how he groans under the burden of his sins ; Mine iniquities , saith he , have come over mine head , as an heavie burden ; they are too heavie for me ; and , as a man bowed under his burden , ver. 6. I am wreathed or wryed and pressed down exceedingly , Psal. 38. v. 6. Psal. 38.6 . So was the noble daughter of Abraham whom Satan had made crooked and bowed down , a figure of the noble heaven-born soul , which is by sin averse from heaven and heavenly things , and bowed down to the earth , and minding earthly things , yea , abased even unto Hell .

2. The eighth day is a day of liberty . It is the day of the spirit ; and where the Spirit of the Lord is , there is liberty . Howbeit its a Paradox ; a day of restraint , yet a day of liberty . It is a restraint from sin and restraint and binding unto God ; which is to be free indeed . Gods service is perfect freedom . No man is ever made or permitted to be so free , indeed so licentious , as to be left to the bent and inclination of his own will ; but as he is freed from the bondage of sin and servile works , he comes under the yoke and service of Christ and his righteousness . And this is the end of our redemption , that being delivered out of the hand of our enemies , we should serve him , ( our Redeemer , ) without fear , in holiness and righteousness before him all the dayes of our life , Luke 1.74 , 75. So the Apostle , Rom. 6. v. 22. Rom. 6.22 . being made free from sin and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 made servants of righteousness . For this end , our conscience is purged by the blood and Spirit of Christ , that we may serve the living God , Hebr. 9.14 . And for this end , the people pray for deliverance from their enemies , that they might serve the Lord . And we may well confess and pray with them , 1 Sam. 12.10 . we have served Baalim and Ashteroth , our Lording lusts , our riches , our flocks ( they are our Baalim and Ashteroth ) now deliver us out of the hand of our enemies , and we will serve thee .

O ye sons and daughters of God , ye who are hasting the coming or presence ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) of the day of God , 2 Pet. 3. v. 12. and tending toward the eighth day , desiring to become born of the Spirit , let not us abase our selves to the servile works of sin . We are of the light and of the day , and ought to walk as the children of light and of the day .

This is Christs day which Abraham saw , and rejoyced , John 8. ver. 56. John 8.56 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Abraham your father rejoyced that he might see that my day . Not only that he foresaw the time of Christ in the flesh , though that also may be a truth ; as Abraham desired to see by vision , or experience , or some other way of revelation , when , or what manner of time , the time of Christ should be ; when in spirit he desired a signe to assure him that he should possess the land of rest ; whereby the spiritual promises of God were signified : For so he saith , Lord ! how shall I know , that I shall possess it ? Then God shewed him a vision , Gen. 15.8 . So that in that sense it may be a truth , that Abraham then had seen that day of Christ . But doubtless Abraham had seen Christs day in his soul and spirit , and had obtained the rest of his soul , even the day of Christ . And this appears evidently by the following words . Thou art not yet fifty years old , say they , and hast thou seen Abraham ? Our Lord answers ; Before Abraham was born , I am . Before Abraham was born ; so it is in the Greek ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 A 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; and the Latin , Antequam Abraham fieret , before Abraham was made or born , I am ; not , I was . The former before Abraham was , it notes a temporary being . I am , signifies the eternal being proper to God alone , signified by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gods proper name ; a being without beginning or end , and best signified by the present , I am . And so the Jews understood him . Thus oftentimes Christ makes known his eternal being , by I am , though our Translators obscure it , by turning the words otherwise . This eternal being , this light , this day of the Lord , Abraham saw , and rejoyced : This is that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that Lords day wherein S. John the Divine was , Revel. 1.10 . This is the day which the Lord hath made , Psal. 118.24 . we will rejoyce and be glad in it ; he hath made and honoured this day above all other , as he is understood to have made Moses and Aaron , 1 Sam. 12.6 . Thus he made twelve , Mark 3.14 . he advanced them , and preferred them before all others . And thus the Lord made the eighth day .

The eighth day supposeth all the other seven preceding . And since Non pervenitur ab extremo ad extremum nisi per medium , nor can we come to the eighth but by the intermediate seven dayes : Let us therefore enquire into the seven dayes preceding , which may be some wayes helpful towards our attainment unto the eighth day .

Whereas therefore our unregenerate estate is compared to darkness , wherein we walk , not knowing whither we go ; of which the Apostle , Rom. 1.21 . They became vain in their imaginations , and their foolish heart was darkned ; and Ephes. 4.17 , 18. Acts 28.26 , 27. Hearing ye shall hear and not understand ; that the true light , the day of the Lord may shine unto us .

Let us consider these dayes 1. With reference to Gods creation , and according to their mysterie ; and 2. More plainly , and in relation to our duty .

The number of six is the first perfect number ; because it results and ariseth from the combinations of the parts , one , two , and three . Whence the Pythagoreans call it Gamon , the number of Mariage ; because the parties joyned one to other , beget the whole number . The parts also multiplyed one by other , produce the same . As six times one , thrice two , twice three . A number fit for the fabrick of the world ; which consists of the first proportion , as of four to two ; which , with the principles from which it ariseth , and to which it tends , makes the Diapason , of all harmonies and agreements of sounds , the most harmonical and consonant .

And therefore Pythagoras applyed it to Wedlock , and more eminently to that mariage and conjunction of the creatures among themselves . And this number being the first perfect number agrees to the perfect Architect and Workman , as also to his work , to whom & to which , nothing is wanting , nothing is superfluous . And therefore when the Creator had finished his work of creation , and produced and parted it into this number of six , Moses adds his Epiphonema ; Perfecti sunt igitur coeli & terra & omnis exercitus eorum , Gen. 2.1 . Thus the Heavens and the Earth were finished , and all the host of them .

And therefore Orpheus who had read these works of God in Genesis , ( as Socrates , Plato , and many others of the learned Gentiles had done ) he put a Period and a full close to his Hymns and Songs , in the sixth generation ; because the argument of his Hymns were , in this sixth generation , wholly concluded and perfected ; because in that number of dayes , the great workman , God himself had finished his work in six dayes .

Now if more curiously we consider the egress and progress of the Workmaster , the number of six , wherein this Fabrick was made , is fitly represented by a Triangle , whose base is three , the top one , and the middle two . For the whole Fabrick or work of the World , is raised , & proceeds from the three subsistences which are called persons , whose works Ad extra are undevided ; and they tend unto one end , the glory of the one and onely God . The Transitus or passage is by a Binarius , a Duality , by two , which is the matter ; and is consummate and perfected by union , which is the form . Thus the divine Philosopher in his Timaeus , Where God , saith he , the Maker of the World , hath produced the number of Heaven and Earth , he presently made the light , whereby the Creators might be distinguished and distinctly known ; the Chaos was the matter , the light the form ; the first dayes work . On the second day , he set the Firmament between the waters above and beneath , even the Divine Wisdom and the Humane , lest there should be a greater influence then this inferiour World could receive . This is the second dayes work ; which the antient Divines account unhappy ; and the Jews of old read mournfully with the Accent 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; as grieving for that Obstacle , that bar which hindred the influence of the Divine Wisdom and goodness upon us .

The Fountain of Divine Grace and Goodness , it is most plentuous , most exuberant , and abundant ; but the Divine Justice weighs out unto every one its measure whereof it is capable . For unto every one of us is given grace , according to the measure of the gift Christ , Ephes. 4.7 . divided to every one according as he will , Ephes. 4. v. 7. 1 Cor. 12.11 .

On the third day , according to the formal number which is three , the formes of things are explained , and thereby they are severed one from other .

That the distinction of these might appear more evidently , the the two great Lights and all the other Stars are made and set in Heaven ; and that is the fourth dayes work .

On the fifth day signified by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is the character of life , the living souls were made , which fill the air and water .

On the sixth signified by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which also is a character of life , the living creatures were made , which replenish the earth .

Last of all when the house is builded and finished , the Man , the Lord of it , is made in the most perfect form , even the similitude and image of his God .

Now because the Lord in six dayes made Heaven and Earth , and rested the seventh day , therefore man is commanded to labour six dayes , and to rest the seventh day .

The reason of this consequence , is ; man was made in the image and similitude of his God . From this , when man fell , he was again invited thereunto , to imitate his God in doing and leaving undone and renewing his work in labour and in rest . As by the six dayes , our God had his egress and rested in the seventh , so man , fallen man hath his regress and return to his God by his six dayes of abour ; and rests in the seventh .

As before God made the World , there was darkness , &c. The like we read , Jer. 4.23 . As therefore God said , Let there be light , and he who commanded the light to shine out of darkness , shines in the heart , 2 Cor. 4.6 . The light that enlightens every one coming into this world ; that light of faith , which precedes in our regress and return unto our God . Deus lumen perfecit operibus suis .

2. There follows Discrimen honestorum & turpium , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Firmament dividing between those waters above , and those waters beneath , even that spirit of faith discerning , whereby we know how to refuse the evil and choose the good , to sever the spiritual and heavenly love , from the carnal and earthly : other wise the former , as experience often proves , would easily degenerate into the later , Col. 2. v. 5. unless there were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Col. 2.5 . A Firmament of faith and divine and spiritual wisdom , to put difference between them .

3. Thirdly , there is a separation of the waters from the earth , when the natural and sensual passions are gathered together and made subject to divine reason . Then the minde free from sensual delights and other perturbations , as the earth dryed from the waters , must bring forth the Plants of Gods planting .

4. Because the light must not be hid and put under a Bushel , but on a Candlestick , that may give light to all , and shine before men , two great lights ; the Sun to rule the day , even the great light , by which we see God the light ; In lumine tuo videbimus lucem : and the less light to rule the night , even humane wisdom to guide us in the affairs of this life , which is but as the night , in regard of the day light of Heaven . The Stars are examples of the holy ones , they who turn many to righteousness who shine as the Stars , Dan. 12. to whom the children of Abraham are compared , Gen. 1 5.

5. Moving creatures , the motions and inspirations of Gods Spirit : The gifts and graces of the holy Spirit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Charismata . So one of the most ancient and pious Fathers understood that word . By these , we take the wings of a Dove , and we flye 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 upon the face of the firmament by contemplation and elevation of the minde , above all earthly things . By these our soul escapes as a Bird out of the snare of the Fowler .

6. Then the earth brings forth the living souls , even such as live unto God and are conformed unto him ; with whom God is so delighted , that he approves it is good , and cooperates with us , saying , Let us make Man , after our image ; even male and female ; the female , the thoughts , 2 Cor. 11. which receive the seed of God ; A facie tua concepimus Domine & peperimus spiritum salutis ; the male , when he works according to grace received . Thus the man being perfected , is fruitful , and multiplies and brings forth fruit and fills the earth , even the earthly man with the gifts of Gods grace ; so that the heart and the flesh rejoyce in the living God . Thus he brings under the earth and subdues it , and all the beasts . Thus the man , after his six dayes egress returns and comes to the seventh ; and so both meet in the Sabbath , the true rest , Esay 64.5 . Thou meetest him that rejoyceth and worketh righteousness , that remembers thee in thy wayes .

Behold the glorious patern propounded to our imitation , even God himself . God goes out of himself by six dayes or degrees , and rests in the seventh ; and man goes out of himself by six dayes , and he also rests in the seventh .

But whereas there are two things in rest considerable , rest from something , and rest in something , this is the first rest ; even rest with Christ according to the flesh , being armed with the same minde and dying to him . The second rest is in Christ according to the Spirit , even in the eighth day ; when we return again into God , as our Lord saith , John 16.28 . I come forth from the Father , and am come into the world ; again , I leave the world , and go to my Father . For we are also come forth from the same Father ( Luke 3. ult. Acts 17. ) into this troublesome world , that we may return by the like , six dayes ; and then finde our rest in God . Blessed are the dead who die in the Lord ; even so saith the Spirit , that they rest from their labours in Christ ; to whom they live , who are dead unto the world ; and then arise with Christ unto a better life , even the resurrection and the life of the eighth day : I am come that they might have life , and have it in more abundance .

2. Hitherto we have considered these seven dayes preceding the eighth , with reference to Gods creation , and according to their mysterie ; let us now consider them more plainly , and in reference to our duty : And so we read of six legal dayes or lights of the Law , which must fit and prepare us and lead us unto the seventh and eighth day . I read them in a very pious Author who is called Hiel , and stiled by Arias Montanus ( who himself was a great light of his age ) Christianae veritatis viventis testis , cui nomen ipsa Christi virtus & veritas Hiel indidit ; a witness of the Christian living truth , to whom the power and truth of Christ gave the name Hiel .

The first six lights he names in this order . 1. The Light . 2. The Hearing . 3. The Understanding . 4. Confession . 5. Obediencè . 6. Delight and Pleasure in the law of God . Which we may illustrate thus . We have the two former , Prov. 20.12 . The seeming eye and the hearing ear , the Lord hath made them both . Leah is labour which brings forth Reuben the son of light , and Simeon the hearing in the humanity . Out of the mouth of the Lord comes understanding , Prov. 2.6 . or wisdom , which is to fear the Lord and to depart from evil , Job 28.28 . Then follows confession of sin , which we now forsake and finde mercy : whence we take courage to be obedient unto righteousness , Rom. 6.16 . So that by frequency of obedient actions we attain to delight in the law of God , according to the inward man , Rom. 7.22 . This is that they call a good will , which is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Vigil , Eve , or preparation for the Sabbath day , or rest from sin , which is the dawning of the eighth day , when the day-Star ariseth in our hearts , 2 Pet. 1.19 .

O ye free-born Israelites ! Who desire the appearing of the last day , the great day of the feast of Tabernacles , let us finish our six dayes works , and keep the seventh a holy Sabbath , a restraint , a rest from all our sins ; 2 Pet. 3. v. 11.12.18 . and hasten the coming or presence of the eighth day , the day of God , in all holy conversations and godlinesses . So shall the Day-Star arise in our hearts , and the Son of God will 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 take up his Tabernacle with us . To him be glory both now and to the day of eternity , 2 Pet. 3.18 .

Deuteronomy .

These be the words which Moses spake unto all Israel , on this side Jordan , Deut. 1. ver. 1 , 2. in the Wilderness , in the Plain , over against the Red Sea , between Paran and Toph l , and Laban , and Hazeroth , and Dizahab . ( There are eleven dayes journey from Horeb , by the way of Mount Seir , unto Kadeshbarnea . ]

In these words before us , is the Title of the fifth book of Moses , and the Argument of that Book . The Title of the Book , is either that in the Hebrew , which is the same with the first words of the Book , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , These are the words ; ( and there is the like reason of all the other four Books of the Pentateuch . Whose Titles are the first words of their respective Books ; ) Or , that of the Greek Interpreters , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Deuteronomie ; which Title other languages , by a common consent , have followed , and ours among the rest . And they meet happily in it . For the Title is or ought to be Communi fax , as a common light to the whole Work , whose Title it is . And indeed such is this of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to this Book ; as we shall shew anon .

Meantime the LXX and their followers have good warrant for this Title out of Deut. 17.18 . Where Moses faith concerning this Book , the King shall write 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which they render , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Deuteronomie . So Hierom and Pagnin , which yet Arias Montanus would rather express by Duplum legis , a Duplicate of the Law . Ours rather , a Copy of the Law : Others , Secundam legem , Deut. 17. v. 18. Josh. 8. v. 32. the Second Law . Ours rather , a Copy of the Law . So likewise Josh. 8.32 . I believe , they might very well here , as in the Title , have retained the word Deuteronomie .

For this Title bodes something more excellent in this Book , according to some Proverbs and Proverbial speeches , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Secundis melioribus , Second things , or thoughts better ; Secundae res are prosperaeres , prosperity ; and — melior fortuna sequetur ; better fortune will follow , &c. The excellency of this Book therefore appears , in that it is Secunda Lex , a Second Law ; or , as some have rendred , Deuteronomium , Secundilegium . For a new Law well beseeemed a new people , such as this was ; Numb. 26. v. 64 , 65. according to Numb. 26.64 , 65. Among these ( mustered by Moses and Eliazar ) there was not a man of those mustered by Moses and Aaron the Priest who mustered the sons of Israel in the Wilderness of Sinai . For the Lord had said of them , Dying they shall die in the Wilderness : And there was not left a man of them , save Caleb the son of Jephunneh , and Jehoshuah the son of Nun.

And as the Law and the people were new , so was the Governour new also , even Jehoshuah . Not that this Book containeth a new Law , but indeed the iteration and repetition of the old . As S. John writes of the old and new Commandement of love . Beside , this Book hath great affinity with the Gospel , which is often by the Antients called Nova Lex , the New Law , and known by the name of the New Testament . So it is called by S. Hierom , Evangelica legis praefiguratio , a prefiguration of the Evangelical Law . For this Book of Deuteronomie hath in it much of the Gospel , as will easily appear unto the humble and docible readers of it . Moses expresly saith so much , Deut. 29. v. 1. Deut. 29.1 . These are the words of the Covenant which the Lord commanded Moses to strike with the sons of Israel in the land of Moab , Beside the Covenant ( mark that ) which he stroke with them in Horeb. And what other covenant is that but the second and new Covenant , the second or new Law , which is Deuteronomie . Which is the same whereof the Prophet speaks , Jer. 31.31 . Behold , the dayes come , saith the Lord , that I will strike a new Covenant with the house of Israel , and with the house of Israel , Jer. 31. v. 32 , 33. and with the house of Judah . Not according to the Covenant which I stroke with their Fathers in the day , that I took them by the hand to bring them out of the land of Egypt ( which my Covenant they brake , although I was an husband unto them , saith the Lord : which later words our Translators turn otherwise in the margent : but neither text nor margent will yield so good a sense as if instead of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [ I was an husband ] we read , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [ I rejected or abhorred them ; ] and so the word is used , Levit. 26.43 . 2 Sam. 1.21 . and the sense is plain , and will agree with the parallel Scripture , Hebr. 8.9 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and I regarded them not , or , I cared not for them , or rejected them . And with Hierom , Ego neglexi eos , I neglected them . ) But this shall be the Covenant that I will strike with the house of Israel , after those dayes , saith the Lord , I will put my Law in their inward part , and write it upon their heart , and will be their God , and they shall be my people , &c. That Evangelical Covenant is intimated by S. Paul , 2 Cor. 3.3 .

Hitherto we have considered the Title of this fifth Book of Moses , stiled , These words , according to the Hebrew ; and according to the LXX called Deuteronomie , the Second Law written in the heart : which the Lord be pleased to make good unto us !

Come we now to consider somewhat of the Argument of this Book , in the following words .

On this side Jordan , in the Wilderness , in the Plain , Deut. 1. v. 1. over against the Red-Sea . ] These and all other places here named are held most-what to be circumstantial to the speech of Moses . Howbeit what they render , on this side Jordan , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is no more on this side , then on that , but in transitu , in the passage , that is , when they were now ready to pass over Jordan .

As for the Red Sea , concerning it , I have formerly spoken ; but here is no 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , no Sea expressed , but only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which they turn Red , which is indeed the Reed-Sea rather . But I have shewen reason elsewhere why the LXX and others render it the Red Sea , as here 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , neer the Red Sea ; and the Vulg. Latin , Prope rubrum mare . But if here the Red Sea were to be understood , how could the same place be neer Jordan , as it is said to be , both in the Greek and Latin ? And therefore Cajetan and others affirm , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is here taken for Cannetum , a place where Cannae , Reeds grow ; or , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 also signifies , Finis or Terminus , the term or bound of the promised land ; as neer to Mare mortuum or Lacus Asphaltites , the Dead-Sea , the bound of the Holy Land .

But indeed why should Moses be so extreme curious in describing the place where he spake these words to all Israel ? It is true , the Argument he treats of , is of great moment ; but so likewise are many other , which are not so circumstantiated with names of places ; as the first giving the Law , Exod. 20. The Apostasie of Israel , Numb. 13.14 . In both Scriptures the actions are named and specified each by one place , and no more . And there are many like .

Nor were some of these places named , so nigh the passage over Jordan , where these words were spoken , as to specifie it ; as appears by most of them , if we compare them with the Chorographical Tables . Yea , some words understood of places , will hardly prove so , as will be manifest unto those who shall well examine them .

The Chaldee Paraphrast opens the whole business , declaring summarily in these few words , the Argument of the whole Book of Deuteronomie , and the practise of Moses herein conformable unto other Governours of Gods Church . For thus he understood and explained this verse , as minding and reproving Israel for their sins committed in the places mentioned . Thus by , [ These words ] he understands hard and reprehensory words : Moses reproved them , saith he , because they sinned in the Wilderness , and because they tempted God in the Plains over against the Red Sea , and in Pharan . Where they murmured against Manna . And in Hazeroth , where they provoked God for flesh . And in that they made themselves a golden Calf . So he interprets Dizahab ; which is from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sufficientia auri , whence the LXX turn the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the Vulg. Latin , Ubi auri est plurimum , where there is much gold . And many suppose Dizahab the proper name of a place , which is no where else named ; nor doth Hierom mention it , where purposely he treats De locis Hebraicis . The Appellative signifies the abuse of their plenty of gold to the making of an Idol .

Which opinion of the Chald. Par. is so probable , that Rabbi Salomon , and Munster , and others follow it . Yea , Rupertus was so far perswaded of this , that hereby he explains the Lords words , Numb. 14.22 . [ They have tempted me these ten times , ] to be properly understood , and not taken for many , as elsewhere , Levit. 26.26 . Job . 19.3 . But whether exactly that number of provocations may be found in these words , as Ainsworth on Numb. 14.22 . hath reckoned up just so many , I leave to their inquiry , who have more leisure .

Lastly , according to this interpretation , the Chald. Paraph. brings in Moses now toward his death , reproving the sons of Israel ; as Moses had brought in Israel himself doing the like , immediately before his end , Gen. 49.1 , 2 , 3. — 33. In like manner Samuel in his old age sharply rebuked the people , 1 Sam. 12. And that great example of all Governours , the Lord Jesus Christ , whom the Lord raised up like unto Moses , He , before his asscension into heaven , left a severe reproof with his commission to the Apostles , Mark 16.14 .

But let us proceed unto the following words .

( There were eleven dayes journey from Horeb by the way of Mount Seir , Deut. 1. v. 2. unto Kadeshbarnea . )

The word journey is not in the Text ; howbeit the literal sense will bear it well enough . The words might well be let loose from the Parenthesis , both because they are consentany with the former verse , as also because they agree with ver. 6 , 7 , Where the Lord commands the people to take their journey from Horeb , as they did ver. 19. and came to Kadeshbarnea . They agree very well with ver. 1. and make good proof of that sense which the Chaldee Paraphrast gives of it , viz. A Reprehension of the people for their sin : There was eleven dayes journey from Horeb the way of Mount Seir unto Kadeshbarnea . They had now gone thorow that great and terrible Wilderness , and were come to the confines of the promised land , v. 19. and that in eleven dayes .

Whence we may consider that inestimable loss of the unbelieving Israelites , who in so short a time had finished so much of their journey , and refused , through unbelief and disobedience to make further progress toward the holy land . Insomuch , as what remained of their journey , was not finished in less then thirty and eight years ; which , had they been willing and obedient , according to the proportion of their journey past , might have been accomplished in less then so many dayes , Deut. 2.14 .

Let the Israel of God take notice of this ; That there intercede eleven dayes or legal lights , between Mount Horeb [ the Sword , and terrour , and killing letter of the Law ] and Kadeshbarnea [ the moveable , or mutable holiness of the child ] and that in compasing Mount 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Seir , [ that formidable doctrine which causeth horripilation , and makes the hair stand on end through fear . ]

Besides , the number Undenarius , eleven is of ill omen , as being that which is called in the Interlineary Gloss , Numerus transgressionis , the number of transgression , since the mysteries of it , for the most part , bode somewhat that 's evil .

It is S. Augustins observation , lib. 15. de Civit. Dei , cap. 20. That the tenth generation of those who built up the City of God , ended in Noah : But Cain , who was the builder of the Devils City , he had eleven in his posterity before the flood . Quoniam lex denario numero praedicatur , unde est memorabilis ille decalogus ; profectò numerus undenarius , quoniam transgreditur denarium , transgressionem legis , ac per hoc , peccatum significat . Because the Law is delivered in the number of ten , whence that Decalogue is memorable ; surely the number Eleven , because it transgresseth ( or goes beyond the denary or number of Ten , ) it signifies a transgression of the Law , and thereby Sin . The same Father gives further instance of eleven Curtains , Vndecim vela Cilicina . In Cilicio recordatio est peccati , propter haedos ad sinistram futuros ; quòd confitentes in Cilicio prosternimur . Progenies ergo Adam per Cain scelerationem , undenario numero finitur , quo peccatum significatur . Eleven Curtains of Goats hair , ( or Sackcloth ; ) In Goats-hair is the remembrance of Sin , by reason of the Goats which are to be at the left hand . Because when we confess in Sackcloth , we are humbled or cast down . Therefore the Progenie of Adam , by the wickedness of Cain is finished in the number of eleven , whereby Sin is signified . And this number falling short of twelve , is that notable number of the twelve Patriarchs and Apostles ; as there were eleven children of Ham before the flood , sons of Canaan , Gen. 10.15 . — 18. In undenario fuerunt Apostoli , tempore passionis , quando defecerunt à fide . The Apostles were in the number Eleven in the time of the Passion , when they fell from the faith , saith S. Bernard . And as the number eleven is ominous in regard of the sin , so likewise is it unlucky in respect of the punishment . For the like number of dreadful Epithites , we meet withal , noting the day of the Lord , most terrible unto sinful men , Zephan. 1.15 , 16. Where we have a description of the day of the Lord , by Eleven adjuncts and circumstances of it , which render that day most formidable and terrible . For it s called a day of wrath , and that day brings forth Twins ; and every one of them speaks terrour and affrightment ; and imports an abhorrency unto our nature . How much more the whole number of them , and that number , the number of Eleven ? which in it self alwayes bodes some evil or other ; That day is a day of wrath , a day of trouble and distre●● a day of wastness and desolation ; a day of darkness and gloominess ; a day of clouds and thick darkness ; a day of the Trumpet and alarm against the fenced Cities , and against the high Towers .

1. Wherefore let no man hastily presume of his attainments , as if he were already come into the heavenly Canaan , the land of Rest . There are eleven dayes from Horeb , by the way of Mount Seir , to Kadeshbarnea . Moses describes that way , ver. 19. of this Chapter ; when we departed from Horeb , we went through all that great , that terrible wilderness : ( the words are ful of Emphases ) which ye saw by the way of the Mountain of the Amorites , as the Lord our God commanded us ; and we came unto Kadeshbarnea . After we receive the Law , in Horeb , that is 1. in heat of concupiscence accidentally stirred up by the Law , Rom. 7.8 . 2. In drought , without any rain or dew of grace to extinguish or allay it . 3. In terrour of the sword , that killing letter . All which S. Hierom understands by Horeb. We then come into the Wilderness , the Wilderness of Paran ; where Hagar and Israel dwelt , Gen. 21.20 , 21. which are allegorically understood of the first covenant , saith S. Paul , Gal. 4.21 . — 25. A solitary , a lonely condition , which is described , Deut. 8. v. 15. Deut. 8.15 . That great Wilderness , a state of long solitude , and desertion ; and that terrible , by reason of the fiery Serpent , ( the word is singular ) the Devil , which usually frequents such Deserts , and annoys us with his venemous temptations , as with fiery darts of the evil one , Ephes. 6. v. 16. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ephes. 6.16 . He allures us with blandishments and inticements , until we embrace his suggestions ; and then , as the Scorpion , he smites with the tail of despairing remorse , accusation , and condemnation . Such Briars and Thorns are with us in Sinai , and we dwell among such Scorpions , Ezech. 2.6 . A place of thirst ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) [ thirst after comfort and life ] but in which there are no waters , [ of spiritual consolation . ] All that great , that terrible Wilderness we pass thorow , before we come to Kadeshbarnea [ the unstable holiness of the childehood ] and then we are not yet come unto the rest .

2. Let no son of Israel despair . There are but eleven dayes from Mount Horeb unto Kadeshbarnea . Passuri graviora ! dabit Deus his quoque finem . We must endure greater and more grievous evils then these , by how much we draw nearer to the heavenly rest : And our God will put an end to those also .

It is at the Lords command that we take this journey , Deut. 1.19 . And he is leading us thorow that great , that terrible Wilderness . He is bringing forth water out of the Rock of Flint : He is feeding thee with Manna in the Wilderness : giving thee to eat the same spiritual meat , Deut. 8. v. 15 , 16. and causing thee to drink the same spiritual drink , 1 Cor. 10. Deut. 8.15 , 16. The words are in the Participle , and imply the continued acts , the perpetual guidance of our God , his causing us to drink into one spirit , and feeding us continually with the bread of life . Wherefore be weak , that is , acknowledge thy weakness ; and thou shalt be strong . So the Arabic Proverb . And the Apostle , Hebr. 11.34 . Out of weakness they were made strong . Remember what befel the fearful and unbelieving Israelites in Kadeshbarnea , in the wilderness of Paran ; they were afraid of the sons of Anac , and believed not in the mighty power of God ; and so entred not into Gods rest ; which is the Apostles main argument of Hebr. 3. and 4th Chapters , with allegorical allusion to Num. 13. and 14 Chapters . Degeneres animos timor arguit — Fear proves base spirits , female and effeminate — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , timerous Ismaelites , not valiant and couragious Israelites . Consider what he saith , who sits upon the throne , he who is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the first and the last , Revel. 21.1 . — 8. S. John having seen the new Heaven and the new Earth , and the holy City , the new Jerusalem ; he heard the great voice , saying , the Tabernacle of God it with men , and he will take up his Tabernacle ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) with them , &c. then ver. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rev. 21. v. 7 , 8. he who is overcoming , shall inherit these things , or ( according to another copie ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , all things , and I will be to him a God , and he shall be a son unto me : But to the fearful , and unbelievers , and sinners , and abominated ones , and murderers , and fornicators , and Sorcerers , and idolaters , and all liars , their portion is in the Lake burning with fire and brimstone ; which is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that second death .

Wherefore rest not in Kadeshbarnea ; be not alwayes children , Ephes. 4.14 . lest ye perish in the childehood , ( as they did , Num. 14. ) but v. 15. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , attaining to the truth of these types and figures , by love , grow up unto Christ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in all things ( or who is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , all things , and in all things , Col. 3.11 . ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , be men , be valiant and couragious , through that faith which overcomes the world , 1 John 5.4 . Following the Lords cloud of witnesses , Hebr. 12.1 . who through faith 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , longsuffering , inherited the promises , Hebr. 6.12 . Heb. 6. v. 12. With such victorious faith & such longsuffering endure ye travail and labour , your six dayes ; so shall ye attain unto the seventh , the true Sabbath , the Rest-day of your souls , even Jesus Christ , even through Jesus Christ our Lord .

The Lord God of your fathers make you a thousand times so many more as ye are , and blesse you , as he hath promised you . Deut. 1. v. 11. ] These words contain Moses his Blessing of Israel . And as they are here rendred , they make a good sense . But they reach not unto the full blessing , such as Moses intended , and the Lord had promised .

For whereas Moses acknowledgeth Gods blessing promised to Abraham , to be fulfilled in part unto Israel , he prayes for the accomplishment and fulness of it , in bringing in the true Israel of God , whereof the Israel according to the flesh , was a type and figure .

The promise made to Abraham , was of a twofold seed ; whereof the one was , that it should be as the dust , Gen. 13.16 . and as the sand on the sea shore , Gen. 22.17 . The other , that it should be , as the Stars of heaven , Gen. 15.5 . and 22.17 . The former is fulfilled in Israel according to the flesh ; the later in Israel according to the promise ; according to which , Abrahams seed was to be called , Gen. 17.19.21 .

The former promise was made good unto the fathers of these Israelites , to whom Moses here speaks ; who were numerous and multiplyed , but of an hard and impenitent heart , Rom. 2.5 . like the sand on the Sea-shore , and as the Dust , Gen. 13.16 . minding earthly things , Phil. 3.19 .

The later part of Gods promise unto Abraham was fulfilled in the people to whom Moses here speaks , as he affirms , v. 10. The Lord your God hath multiplyed you ; and behold , ye are this day as the stars of heaven for multitude . Howbeit this accomplishment was only figurative ; and it self was to be yet fulfilled in the true Israel . And therefore Moses prayes thus . The Lord God of your fathers adde beside , or over and above you , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as it were you , or , like unto you , or such as you , a thousand such as you are , that is , true Israelites , such as you represent in type .

And thus many both antient and later Translators understand the words , and commend them to us in this sense . The LXX thus , The Lord God of your fathers 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Addat vobis ( not as the Latin Translators there turn it , Ut sitis , that ye may be , but ) ut estis , as ye are . The Samaritan version , The Lord God of your fathers adde over and above you , as ye are . So the Arabic , such as ye are . To the same purpose , the Tigurin Bible , and Vatablus , Addat super vos , sicut estis , that is , Hebr. Vt tales , quales estis , that such they may be as ye are . So the Spanish Bible , so Piscator and Pagnin . Howbeit Arias Montanus , though often very judiciously he render by the Participle , what Pagnin turns by the Verb , yet both of them agree to render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Addat , the Lord adde , which is better here turnd by the Participle , and not harsh in English , The Lord God of your fathers be adding unto you , such as ye are ! So that hereby is imported Gods continued act of adding unto his Church and people , such as they are . Which is very reasonable . For ,

1. Such is the vertuous inclination of holy love in every pious soul , that it moveth and disposeth every one to his like ; so that good men soon finde out one another . 2. The Divine Wisdom goeth about seeking such as are worthy of her , and sheweth her self favourable unto them in the wayes , and me●t●th them in every thought , Wisd. 6.16 . according to what our Lord saith of the Father , John 4. v. 23. Acts 2. v. 40.47 . that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that he seeketh such worshipping him ; and such he brings unto the Son , and is daily adding such unto his Church ; according to what S. Luke saith , Acts 2.47 . that God added unto the Church 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 those who being obedient unto the exhortation , v. 40. ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , save your selves , or , be ye saved ) saved themselves from the crooked or untoward generation ; such 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , such saved ones , God added unto the Church daily . 3. Herein consists much of Gods blessing upon his people , that , addition of such , as they themselves are , is made unto them . Which the Psalmist proves , Psal. 115.13 , 14. He will blesse them that fear the Lord , the small with the great : Wherein that followes ; Psal. 115. v. 13 , 14. the Lord will be adding 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 above you , above you , and above your children . 4. From such addition , or from addition of such , results the glory of God . So the Prophet Esay 26.15 . Esay 26. v. 15. Thou hast added to the nation , ( then followes ) thou art glorified , viz. in regard of his faithfulness , in that he makes good his promised blessing .

So that , under the figure of Israel here mentioned , and the increase of them , and addition unto them , Moses prayes for the Israel of God ; such as are pure in heart : unto whom , in special manner , God is gratious ; as Asaph saith , God is good unto Israel ; and then he explains what Israel that is , and adds ; to the pure in heart , Psal. 73.1 . The like distinction our Lord intimates , John 1.47 . John 1. v. 47. speaking of Nathanael , Behold , faith he , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Israelite indeed ( or truly , ) in whom there is no guile . For so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , veritas , the truth is opposed to types and figures very often in Scripture , Dan. 7.16.19 . and 11.2 . John 6.32 . and 15.1 . Hebr. 8.2 . and 19.24 .

This is Israel indeed and truly . And such is the Israel which God respects and saves , and according to which , he is said to be the God of Israel . And therefore when the Apostle had spoken the wisdom of God among the perfect , and had declared the secrets of the divine dispensation , and shewen in what manner and order God declares his wrath on the vessels of wrath , and the riches of his glory on the vessels of mercy , and had now taught , that every one who is a vessel of wrath , he becomes such , because , through his hardness and impenitent heart , he treasures up wrath against the day of wrath : but the vessels of mercy , are such , as have cleansed themselves from these , and have prepared themselves unto every good work , Rom. 9.27 . He confirmes this doctrine , by the authority of the Prophet Esay 10.22 . If the number , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of the sons of Israel be as the sand of the Sea , a remnant shall be saved . They who are not to be saved , are as the sand of the Sea ; they who shall be saved , are as the Stars of heaven . For the speech contains both parts of the promise made to Abraham , Gen. 15. saith one of the pious Antients .

Howbeit I cannot but note a mistake of the Translators in the place named , Esay 10. v. 22. Rom. 9. v. 27. Esay 10.22 . where they render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 though ; and in Rom. 9.27 . they so render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : both which , in both places of Scripture are conditionals , not discretives , and are to be turnd by Si , if , not , though .

And as God could adde no other then such unto his Israel ; so neither could Moses pray for any other than such to be added unto Gods Israel . For if the sons of Israel be as the sand of the Sea , an hard hearted , fruitless , and unprofitable people , if an earthly minded people , how ever numerous , yea innumerable , nor can God bless such , nor adde them to the Church of Christ ; nor can Moses or any other true servant of God , pray for the addition of such . It is the advice of the Wise man ; Desire not a multitude of unprofitable children , neither delight in ungodly sons ; Though they multiply , rejoyce not in them , except the fear of God be with them . Trust not thou in their life , neither respect their multitude : For one that is just , is better then a thousand , &c. Which he proves by many examples of Gods judgements on the increase of sinful men , whom God pitied not , nor spared the six hundred thousand footmen who were gathered together in the hardness of their hearts , Ecclus. 16.1 . — 10.

Consider this , O thou Israel of God! and endeavour to assimilate and make others like unto thy self , that they may be added unto thee , Esay 54 : 1 , 2 , 3. and 60. and 61. and 62. And let all others know , that God seeks for such ; and that , upon such is his blessing ; and from such ariseth his glory ; and such an Israel of God it is , for which Moses here prayes . And such are they , for whom he prayes who is like unto Moses , Acts 3.22 . even the Christ of God , John 17.6 . — 20 , 21. they are the pure in heart , such as are without guile , they are saved from their sins , Gal. 6. v. 16. and are conformable unto the will of God . On such an Israel , the Apostle also prayes for a blessing , as Christ himself did , as Moses here doth : As many as walk , or , whosoever shall walk orderly , according to this rule , ( the words are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) peace be upon them , and mercy , and upon the Israel of God! Gal. 6.16 .

Judge righteously between every man and his brother , and the stranger that is with him . Deut. 1. v. 16 , 17. Ye shall not respect persons in judgement . ] Moses in these words gives two precepts to the Judges : 1. Affirmative : 2. Negative . The Affirmative , judge righteousness between a man and his brother , and his stranger . For the word they turn righteously , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 justice , or righteousness , not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in righteousness ; which might be rendred righteously . There is a broad difference between these two . For to judge righteously qualifies the Judge ; but to judge righteousness , notes the object or matter judged ; which is here commanded , and elsewhere we read the like ; as Deut. 16.20 . Zach. 8.16 . Psal. 58.1 . Psal. 58. v. 1. ( Where yet our Translators have turnd 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 uprightly for uprightness . ) So the Chald. Paraphrast here hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 judge truth , integrity , or uprightness . And the Vulg. Latin , Quod justum est , judicate , judge ye what is just . And thus Moses here gives precepts concerning the object which ought to be just . And the like precept concerning the object , we have , Zach. 8.16 . Zach. 8. v. 16. Execute the judgement of truth and peace in your gates . Where the Hebrew is acknowledged in the margent to be , judge truth and the judgement of peace .

Elsewhere the person judging or otherwise acting , is qualified , Psal. 112. v. 5. as Psal. 112.5 . The good man guides his affairs 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in judgement .

Moses puts both together , Levit. 19.15 . Ye shall do no unrighteousness in judgement , thou shalt not respect the person of the poor , nor honour the person of the mighty : ( there 's both real and personal object , and lawes concerning both : then followes the law qualifying the Judge , ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in justitia , LXX , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in righteousness shalt thou judge thy neighbour .

Nor was this distinction unknown to the Philosopher , who puts difference between doing what is just , and doing the same justly ; to which is required , that he who so doth , be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that he know what he doth , that he do it out of election or choice , and that he be habitually and immutably radicated and confirmed in so doing .

What the Translators turn the stranger that is with him , is no more then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his stranger . For howsoever Psal. 41.9 . that which we read , he that eateth my bread , is in the parallel Scripture , John 13.18 . He that eateth bread with me ; so that my bread , and with me , and his stranger , the stranger with him , should be all one , as Ainsworth observeth , yet here seems not to be the same reason . For in the Scripture before us , a brother and his Proselyte or stranger , are as Actor and Reus ; whereof one , by the law of Relation , is , and may be said to be the others . And thus Solomon couples them , Prov. 18.17 . He that is first in his own cause , seemeth just : but his neighbour cometh , and searcheth him ; where the neighbour is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his adversary : and both are the Actor and Reus , the Plaintiff and Defendant ; and the one of them , is said to be the others .

2. As for the negative precept , Ye shall not respect persons in judgement , the Hebrew words are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non agnoscetis facies in judicio , ye shall not acknowledge faces in judgment ; which accordingly the LXX turn , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

This is a prohibition of very large extent ; and whether the Hebrew phrase speak not more home to the business , and make it more plain , then that whereby we express it , viz. to respect persons , I leave it to the consideration of the judicious Reader . For therefore the wise Heathen intending the same thing , have represented their Judges pictured without eyes , as the Thebans , without eyes and ears , as the Lacedemonians ; and the Athenien Judges being about to pronounce sentence , withdrew themselves and retyred into some dark room .

All which imported that exact care in the Judges , that they might exactly and precisely consider the cause it self without notice or knowledge of Actor or Reus , Plaintiff or Defendant ; and so might exclude all things what ever were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not appertaining to the business in question .

The Psalmist found and blamed this kinde of unjustice in the publick judicatories , Psal. 82. v. 2. Psal. 82.2 . How long will ye judge iniquity , and accept the faces of the wicked ? And S. James found the like fault in the Christian Assemblies , James 2.1 . My brethren , have not the faith of our Lord Jesus Christ of glory 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with respects of persons or face : For if there come into your Assembly a man having a gold Ring in gay apparel ; James 2. v. 1. — 4. and there come in also a poor man in vile rayment , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and ye look upon him , that weareth the gay clothing , and say unto him , sit thou here , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , well or conveniently ; and say to the poor man , stand thou here , or sit here under my footstool . And are ye not partial in your selves ? and are ye not become judges of evil thoughts , or rather , evil reasonings ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

And is not the same partiality and acknowledgement of faces , propagated from age to age , even down to our times , and practised at this day in our Assemblies ? when men , without regard had unto the faith in our Lord Jesus Christ of glory , look up and down their Congregations , for men with gold Rings , and Plush Jackets , and set them in convenient places ; because such as these may prove good customers , and buy off their commodities . As for others in vile rayment , how ever faithful and obedient , let them sit or stand , it matters not where ; there 's no gain to be hoped for from them . Are not men at this day , thus partial ? are they not judges of these evil reasonings ? Do not men thus endeavour to serve God and Mammon ? This is an acknowledgement of faces , and that unexcusable .

But whether , out of this consideration , all incivility and neglect of persons , Magistrates , men of place and authority , aged and gray-headed , &c. whom the Word of God commands us to honour ; whether an unmannerly disrespect of these , ought to be introduced and brought in among Christians ; whether honour of all men enjoyned , 1 Pet. 2.17 . ought from this pretence , to be waived ; whether the outward signes of honour , ( since honour it self is a signe , and in the person honouring , ) ought , for this reason , to be forborn ; let them well consider , who go about to bring in an universal parity , with a rude and unwinning behaviour , among the people of God ; which the Scripture every where holds forth , as the most civil , most courteous , best behaved , of the most winning conversation of all societies in the world . Let them well ponder this in their mindes , who think to excuse all outward honour , with pretence of inward . If it be inward , what inconvenience will follow , if it be brought forth and become outward ? How else can it be known to the person honoured ?

Our Lord Jesus , the Head of his Church , judged not according to the sight of his eyes , nor reproved according to the hearing of his ears , &c. Esay 11.3 . and he forbids us to judge according to sight , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and commands us to judge righteous judgement , John 7. v. 24. John 7.24 . Yet he teacheth us to salute not onely our brethren , but others also . Yea , the scope of his exhortation is , that herein we should out-do all other men . If ye salute your brethren onely , what do ye more . ( Our Lords will is , that we should herein do more then others do . ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , what do ye more ? do not the Publicans so ? His Disciples must exceed them in their salutations , and salutations of others , beside their brethren , Matth. 5.47 . Certainly they who forbear such outward salutations , as they pretend , lest they should foment and nourish pride in those whom they salute ; it s much to be feared , lest that forbearance of salutation , proceed from pride : As when the Cynic slovenly trampled upon Plato's handsom Bed , with his durty feet , saying , That he trod down Plato's pride , he was well answered , At superbiâ majori , but with greater pride then his .

How needful therefore is it , my brethren , in our judging , to begin with our selves , when the Lord is come , 1 Cor. 4 , 5. and to judge righteousness for righteousness , and approve of it , because it is such ? and condemn for sin , even because it is such , Rom. 8.3 . Not for any other respect , as profit , pleasure , credit , or what ever else is impertinent , and belongs not to the object or matter to be judged ; when we our selves are stablished and confirmed in righteousness , we shall be able to judge righteousness without acknowledging of faces : For Righteousness is neither Actor nor Reus , neither one brother nor another , neither brother nor his stranger ; but a third thing more sacred then them both . For justitia est aliena virtus , justice is anothers vertue , saith Aquinas , Deut. 1. v. 17. Psal. 7. v. 6. and the judgment that is Gods , Deut. 1.17 . 2 Chron. 19.8 . Even so raise up thy self unto us , O Lord , for the judgement that thou hast commanded , Psal. 7.6 .

Your little ones which ye said , should be a prey , and your children which in that day had no knowledge between good and evil , Deut. 1. v. 39. they shall go in thither , and unto them will I give it , and they shall possess it . ]

These words contain part of Gods sentence against this apostate people ; which is the frustration of their fear , but in favour of their obedient children . They said Numb. 14.3 . That their wives and children should be a prey ; but v. 31. the Lord secures them of that fear : and here again ; these , the Lord saith , shall go in to the land , &c. Accordingly there are in these words two Axioms .

1. They had said despairingly , that their little ones and their children who had no knowledge between good and evil , should be a prey . 2. The Lord saith with confidence , that those their little ones , and their children who had no knowledge between good and evil , should go into the land , and unto them he would give the land , and they should possesse it .

In the former , two things are to be explained ; 1. What is here to be understood by the little ones . 2. What it is to have knowledge between good and evil .

1. The word turnd little ones , is in the singular number , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but to be understood plurally ; and so the LXX render it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , your little children ; which two are explained in the following words , to be such as had no understanding between good and evil . Howbeit , the words are not so to be rendred , but thus word for word . Your sons which knew not , or had not knowen , in that day , good or evil . So the Chald. Paraphrast . So likewise the LXX , which yet they turn distinctively , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , good or evil . Vulg. Lat. Boni & mali ignorant distantiam , they know not the distance of good and evil . It s literally the description of that age which wants discretion or discerning good and evil .

By good and evil we are to understand what is honestum & turpe , honest and dishonest , just and unjust , righteousness and unrighteousness . The knowledge of good and evil , is either laudable , divine and godly , or blame-worthy , humane , that is , belonging to the fallen man , and ungodly . There is a laudable , a divine and god-like knowledge of good and evil , such as is in God himself , Gen. 3.5 . whereby he knowes all the good and evil that is done in the world ; how else could God judge the Earth ? Gen. 18.25 . For knowledge is necessarily required unto judgement , according to that of the Philosopher , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , every man judgeth well of what he knowes , and of these he is a good judge . And like knowledge in his measure , man had before his fall . So we may understand , Gen. 3.22 . Behold , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the man was , or hath been , as one of us knowing good and evil . Of which , I have spoken in its place .

The humane , the fallen mans ungodly knowledge of good and evil , is practical , and consists in the disobedient life , in not doing what good , he knowes , ought to be done ; and doing and not eschewing the evil which he knowes , ought to be avoyded .

And thus the little ones , the sons of the apostates had not known good and evil ; whom their unbelieving fathers predestinate to be exposed as a prey to their enemies ; and themselves to be devoured by the sword , Numb. 14.3 .

And the reason of this surmise , is intimated by the Lord himself , ver. 11. of the Chapter ; They believed not in his mighty power for the subduing of their enemies , and for their own preservatition ; nor thought they the innocency of their little ones a defence unto them , nor that it won upon the favour of their strong helper ; nor durst they trust him with the tuition of their supposed Orphans .

1. Whence we may note , how dear , children are to their parents . They are a part of them ; and therefore they fear all evil that may befal them , as incident unto themselves .

2. Of children , the males commonly take up most of their parents affections . Your sons ; because these carry their fathers name , and propagate it unto posterity . These build up their fathers house , and family , whence they have their name , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to build .

3. Of children , and males , the little ones , and of little ones , the least takes up most of their parents cares ; the word is here in the singular , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , parvulus , your little one : which is here rendred little ones . So careful was Jacob for Joseph , the yongest , and afterward for little Benjamin .

4. See from hence , what is our Primitive estate , the state of innocency , the not knowing of good and evil otherwise then God knowes it ; the good as to love it , and do it ; the evil as to hate it and avoid it . Thus not only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Adam , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , man is made . So Solomon saith , that God made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the man upright ; and its evident it must be understood of man in general ; for it followes , But they have found out many inventions , Eccles. 7.29 . Yea , how can man be said to be fallen man , unless we first have stood ?

5. Take notice hence , what is the fallen mans estate , The knowledge of good and evil . The knowledge of the good , and holding it captive under the evil ; the disobedient knowledge of what is holy , just , and good . The knowledge of the evil , the obeying unrighteousness , Rom. 2.8 .

6. Observe what good education of children there was among the people of God , and that under evil parents . All under twenty years are here called little ones ; and they retained their innocency , so that they had not known good and evil . Such a little one was Saul , in the beginning of his reign , innocent , as a childe of one year old , 1 Sam. 13.1 . as the Paraphrast improves the Hebraism ; and the Lord tels Samuel , and he saith to Saul , when thou wert little in thine own eyes , &c. 1 Sam. 15.17 .

If evil fathers love their children , care for them , procure good for them , how much more shall your heavenly Father give good things , Matth. 7.11 . Yea , his holy Spirit , Luke 11.13 . unto his children who ask it of him .

2. The Lord saith , your little ones , which ye said , should be a prey , and your sons which in that day had not known good and evil , they shall go in thither , and unto them will I give it , and they shall possess it .

These words contain the Lords frustration and disappointment of the unbelieving and rebellious fathers fears and cares touching their little ones ; for whom their heavenly Father provides better .

The sins of evil parents shall not prejudice or hurt their children , as to their entrance into the heavenly countrey .

Note hence the qualification of those who shall enter into the holy land , even the little ones , even they who have not known the good and the evil .

Such little ones not knowing good and evil , we have been ; innocent , simple , without malice , humble and obedient , 1 Cor. 14.20 . But when we grow up from this childehood , we lose our innocency , become subtil , crafty , malicious , prowd , disobedient ; and so we are excluded out of the holy land : for none such inherit it , 1 Cor. 6.9 , 10.

The holy Spirit could as well have expressed it self in the plural , and it had been more proper to this place , had it intended only a literal meaning of these words .

Our Lord saith , that our little one , and our sons shall go in , &c.

There is one in us , and he a little one whom we know not , Joh. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 who is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , humble and lowly and little in his own eyes , and the Teacher of littleness , Matth. 11. whom we have esteemed stricken , smitten of God and afflicted , Esay 53. even exposed as a prey to the roaring Lion , and such as are the sons born of the everlasting Father . For what one man is he , who shall chase a thousand ? Josh. 23.10 . Who , when he ariseth , scatters all his enemies ? Psal. 68.1 . He is the guide and Captain of all his little ones who know not good and evil : This is that one who obtaines the prize , and all his little ones through him , 1 Cor. 9.24 .

Let us strive to enter into the promised land . It s the same exhortation in the type and figure which our Lord Jesus gives to his Disciples under another metaphore , when he exhorts us to strive to enter in at the strait gate .

We are estrang'd from the womb , and turnd backward ; full and swollen big with the knowledge of good and evil , 1 Cor. 8.1 , 2. And so we proceed , and flatter our selves in our knowing knowledge , and thereby justifie our selves ; when all this while we are more and more 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , alien'd from the life of God , while we think our selves neer unto it ; yea , partakers of it . Thus the Cynic wittily reproved the Stoicks , whom they laughed at , because he walked backward in their School . Ye jeer me , saith he , but think your selves wise , who go backward in your life . A tart retorsion , and a true one . And therefore there is a necessity of rav'ling all our partial work . Our Lord assures us of this , Matth. 18 v. 3. Matth. 18.3 . Verily I say unto you , except ye be converted ( or turn'd about ) and become as little children , ye shall by no means enter into the kingdom of heaven . Wherefore let us pray to the Lord , that he will set that little one in the midst of us , that we may be renewed in the spirit of our minde ; that we may put on the new man who is renewed in knowledge , according to the image of him that created him ; that so we may become fools in this world that we may be wise , that we may become little ones like that little one , that we may know the good and the evil as God knowes it . That we may so run , so strive , that we may obtain . That we may enter into the holy land , and receive the kingdom of heaven , as little ones , through the little one the heir of the kingdom Jesus Christ our Lord .

NOHMATOMAXI'A , OR , The Conflict with Evil Thoughts . SERMON XII . Deuteronomie 2. ver. 24.

Rise ye up , take your journey , and pass over the river Arnon : Behold , I have given into thy hand Sihon the Amorite King of Heshbon and his land . Begin to possess it , and contend with him in battle . ]

THese words are part of a Military Oration , whereby the Lord of hosts exhorts and stirs up Israel to engage themselves in war against Sihon King of Heshbon ; and thereto he encourageth them by a free gift of him and his land into their power .

Wherein we have 1. A forcible cohortation , adhortation , or manifold exhortation . 2. A powerful inducement and motive perswading thereunto . The exhortation is 1. Preparatory to the war , Rise ye up , take your journey , and pass over the River Arnon . 2. Executory , Begin , possess , and contend with him in battle .

The inducement and motive perswading hereunto , is , by divine artifice , situate between these two kinds of exhortation , as a powerful perswasive unto both ; Behold , I have given you , &c.

The Exhortations may be considered either in themselves , and a part , or joyntly , as one is in order to other . Thus ; Arise ye , take your journey . Arise ye , that ye may take your journey , and pass over the river Arnon ; Arise ye , take your journey , and pass over the river Arnon , &c. But I shall not speak so particularly of all the divine truths which this Text may afford , SER. XII . but I shall take the exhortations in their order , and speak of them as they are serviceable to our edification . And first of the first .

1. Rise ye up .

The word here turn'd to Rise up , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which properly is a change or motion of the body upward , which had sitten , lyen , or fallen down before .

Generally it imports a change in order to some other state , and so it signifies . 1. Surgere , to Rise ; which in regard of the term à quo , is from sleep , from sin and uncleanness , from a low estate , from great abasement , from bondage ; we have all these together , Esay 52.1 , 2. Awake , awake , put on strength , O Zion , put on thy beautiful garments , &c. There shall no more come into thee the uncircumcised and the unclean . Shake thy self from the dust ; Arise and sit down , O Jerusalem , loose thy self from the bands of thy neck , O Capive daughter of Zion . Yea , rising is from sleep , and that sleep in death . Awake , thou that sleepest , and arise from the dead , saith the Apostle . 2. But 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies also Insurgere , to rise against , to rise up , Hostili more ; as also to make insurrection against the predominant and oppressing sin . This seems to be more proper here , as the Lord exhorts to a warlike engagement against Sihon , and to a spiritual warfare against sin and iniquity . And so , this command is Secundum motum Antitypiae ; Christ our Head is risen ; and it is most reasonable , that his body arise with him . He hath risen from a dead sleep , his low estate , abasement , and humiliation ; and it is the duty of those who are Christs , to arise from a like , a worse sleep in death . Christ hath conquered and abolished death , and brought life and immortality to light , 2 Tim. 1.10 . And , according to the exceeding greatness of Gods power to us-ward who believe , we rise up as mighty men , and tread down our enemies in the mire of the streets , in the battle ; and we fight , because the Lord is with us , Zach. 10.5 . We call upon the Lord , and awaken him in us ; Awake , why sleepest thou , O Lord ; arise , Psal. 44.23 . And again , v. 26. Arise an help for us , so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies . And the Lord calls upon us , Psal. 44. v. 26. Ephes. 5. v. 14. Awake thou that sleepest , and arise from the dead , and Christ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 illuminabit te , Christ shall enlighten thee .

Whence we may take notice ;

1. That men are commonly asleep , or lazy , or at ease in the flesh , or drown'd in speculation , or dejected and in a drooping despondency ; and not soon or easily rouz'd or raised up to difficult and hard duty .

2. The Lord supposeth in us believers , a power to arise , when we are awakened by his outward call , as that of the Minister , as that of Moses here ; and by his inward call annexed to the outward , the voice of Christ speaking from heaven , Hebr. 12.25 .

3. And this is the great mercy of our God to his Israel , that he hath raised up his Son Jesus , and sent him to raise us up , and to bless us by turning every one of us from our iniquities , Acts 3.26 . or as it is in the Vulg. Lat. Ut convertat se unusquisque à nequitia sua , Acts 3. v. 26. that every one of us turn himself from his iniquity : which the most antient English Translations follow , and the Greek will bear it .

This goodness and mercy of God , will be frustrate , and so great grace , we shall receive in vain , if as Christ is risen , we arise not with him . Wherefore ,

2. The second Exhortation is , Take your journey . Whence it followes ,

1. Psal. 119. v. 1. The Law of the Lord is a way ; O the blessednesses of those who are perfect in the way ! What is that way ? It follows , who walk in the law of the Lord .

The Gospel also is a way , Acts 19.9 . They spake evil 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of that way ; and v. 23. There arose no small stir 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , about that way . In both places the Vulg. Latin hath De via Domini , concerning the way of the Lord ; which is the way of life . Yea , it is called the life it self , Acts 5.20 . Go stand , and speak in the Temple to the people , all the words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of this life .

2. There are diverse stages , diverse steps in the way of life , diverse degrees of lalitude , extension and intention in the divine vertues and graces . There is an increase of faith , Rom. 1.17 . An abounding in hope , Rom. 15.13 . A walking and progress in love , Ephes. 5.2 . A growth in grace , 2 Cor. 9.8 . 2 Pet. 3.18 . According to which , we may out-go one another , and exceed our selves .

3. We are all of us , by profession , not at home , but Travailers , and such as seek a countrey , a better countrey , that is , an heavenly , Hebr. 11.16 .

4. The way to the heavenly Canaan , consists not in indivisibili . It is not finished all at once . Justification is not in an instant : but as in nature , place and space , motion and time , they are all Continua , continued ; Revel. 22. v. 11. and therefore they have Partem extra partem , one part beyond another . So in our spiritual journey , he that is righteous , let him be righteous still . The Greek text is otherwise in some Copies , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , let him that is righteous , work righteousness still , Revel. 22.11 . For since the way to the state of bliss here prefigured by the Lords land , Rom. 2. v. 7. Hebr. 10. v. 38 , 39. is signified by a journey , it imports progress and going on , a patient continuance in well doing , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of good worke , Rom. 2.7 .

And as Justification it self is progressive , so likewise is the justifying faith , from faith to faith , Rom. 1.17 . And the just shall live by faith , or out of his faith , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ) But if any man draw back , my soul shall have no pleasure in him . The Greek words are , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which found thus ; And if he ( the just ) draw back , my soul hath no pleasure in him ; there 's no [ any man ] in the text , but the just man necessarily understood : So Hierom , Justus autem mens ex fide vivet : Quòd si subtraxerit se , non placebit animae 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 the Lord casts upon them the fierceness of his wrath , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 anger exceeding and passing over all bounds . And hence it is , that he gives command here and exhorts Israel , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Pass ye over the river Arnon . For Sihon had fought against the former King of Moab , and taken all his land out of his hand , even unto Arnon , Numb. 21.26 . Israel must not meddle with the Moabites , Deut. 2.9 . but with the Amorites , who had transgressed their bounds , and removed the Lords land-mark , they must meddle . The Lord avenges upon Sihon his injury done to Moab , and gives his land unto Israel by conquest . This right Jephtah defends against the Ammonites , who claim this land in the right of Moab their brother . But since the Lord commanded Israel to make war upon Sihon , and gave Israel his land , ( as appears by the next words ) Jephtah proves jus Gladii to be jus Dei , the right of the Sword drawn at Gods command , to be Gods right , Judg. 11.12 . — 27. Let them who invade others , look well to it , whether they have such authority as Israel here had , when the Lord commanded them to pass over the river Arnon .

Howbeit , if we consider these words in their mysterie , we shall finde the same command and exhortation to be directed unto us also : and that the Lord saith to us , Pass over the River Arnon .

Mysticè . Arnon signifies Lux filii , the light of a childe , son , or nephew ; according to which the woman of Tekoa calls her son , her Coal , 2 Sam. 14.7 .

And the Lord promiseth to David , that he will give him a Lamp or light , Psal. 132.17 . I have ordained a Lamp for mine Anointed . And the Christ of God , the Anointed-one the Son of David after the flesh , is the Candle of the new Jerusalem . Revel. 21.23 .

There are diverse degrees of divine light imparted unto men . Esay 8. v. 20. 1. The Morning light , Esay 8.20 . which is the law of God , To the Law , to the Testimony , if they speak not according to this word it is because they have no morning light ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Aurora ) in them . So Salomon . The Law is a Lamp , and the Commandement is a light , Prov. 6.23 .

2. There is a progressive light or increase of light , which exceeds the former ; but falls short of the perfect light , whereunto it shineth , Prov. 4.18 . And this light is the doctrine of repentance , and remission of sin , and faith 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , on one coming after him , Acts 19.4 . This is the doctrine of John Baptist , John 1.7 , 8. who is said to be a burning and a shining light . This is that grace of God which hath a power to save all men , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This light is in order to the great light . Tit. 2. v. 11. For so the Apostle goes on , looking for the blessed hope of the glorious appearing of the great God and our Saviour Jesus Christ , Tit. 2.13 . And therefore the Evangelist saith of John Baptist , He was not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that light , but he was sent to bear witness of that light . That was the true light that lighteth every man that cometh into this world .

The light here meant is the first degree of light , the Morning light , or light of the Law ; which is the light of the childe , that is , Arnon . Gal. 4. v. 1. The Heir so long time as he is a childe , differeth nothing from a servant , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , being Lord of all , Gal. 4.1 . This light of the childehood , is either in regard of the minde and understanding , or in respect of their little strength ; and unsetledness and weakness of them both . 1. In regard of minde and understanding ; the Apostle exhorts the Ephesians , That they be no more children , Ephes. 4. v. 14. fluctuating or tost to and fro ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) and carried about with every winde of doctrine , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by the cheating of men , by their craftiness , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , according to the method or way-laying of deceit . 2. In regard of strength to act and to do what we understand ; and herein the child is also unsetled . I could not speak to you as to spiritual , that is , strong ; but as to carnal , that is weak . 1 Cor. 3.1 . This state was figured by Kadesh-barnea , the unsetled holiness of the childe .

To pass over Arnon therefore spiritually , it imports the proceeding and increase of divine light : not to be alwayes children , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , attaining to the truth , or being true through love we should grow up unto him ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) according to all things , who is the Head , even Christ .

Hence its evident that , 1. There is an inconsistent and unstable spiritual nonage , a childhood in Christianity . This must as necessarily precede in the Christian life , as childhood in the natural life .

2. The Lord requires and expects a growth and increase from our minority to riper spiritual age , Ephes. 4.14 , 15.

1. Justly are they hence reproved , who pass over Arnon , before they come at it . They think themselves past children , before they come to Kadeshbarnea the unsetled holiness of the childe , like him who , Vt cito transiret , corripuit fluvium . Yea , before they come into the Wilderness , the forlorn and desolate estate . Yea , they fansie themselves in Canaan while yet they are willingly detain'd in Egypt , the straits of sin . They presume themselves sons of God , although they be the servants of sin and Satan . Yea , they perswade themselves , that they are Comprehensores , that they enjoy the heavenly countrey , even before they are viatores , before they have travailed one step toward it . O beloved ! were this the condition of some one or few , it were much to be lamented ; how much more when it is the estate of thousands ?

May I not appeal to thousands , whether they have any ground for that high opinion of themselves , beside their own self-love and strong fansie , whereby they have flattered themselves into an imagined estate of bliss , and climb'd up another way into the sheepfold , then by the strait dore of humility , self-denyal , and mortification , John 10.

2. Others are blame-worthy who continue in their spiritual childehood ; as if they thought it would pass away like the natural infancy and nonage , without any care or endeavour on their part ; as if they hoped to go over Arnon dry-shod .

Rusticus expectat ut defluat anmis ; at ille Labitur & labetur in omne volubilis aevum ; The Clown looks that the River ebb away ; But that glides on , and will glide on for ay .

Men justly expect that they who are now grown up to some years of discretion , they should put off the Boy . It is exprobrable unto such ; What ? alwayes a childe ? And is it not also reproachful unto thee , who ever thou art , that thou art alwayes a childe , alwayes pretending childish infirmity and weakness ; that thou art alwayes in thine inconsistent estate ? So weak , that Nec lingua nec pes suum satis officium facit ; so weak , that thou canst neither go nor stand . Yet this is one great infirmity and weakness of many who believe themselves Saints , and grown men in Christianity .

This justly reproves those , who when they have passed over Arnon , think that they are come to their rest , to the end of their journey ; not considering that there are diverse stages in our journey toward the heavenly Canaan . Wherefore let us proceed ,

Behold , I have given into thy hand , Sihon the Amorite King of Heshbon , and his land .

The words contain the Lords free donation of Sihon and his land , into the power of Israel . The gift is either personal or real . 1. Personal , and so we have the name of the person , Sihon , illustrated by his nation , an Amorite , his royal authority , King , and his royal City , Heshbon . 2. The real gift is his land . Of these , the Lord gives Israel a demonstration : Behold , or see , I have given into thy hand , Sihon , &c. In which words these Axioms are contained . 1. Sihon the Amorite King of Heshbon had his land . 2. God gave into the hand of Israel , Sihon the Amorite King of Heshbon , and his land . 3. The Lord saith , Behold I have given in thy hand , Sihon the Amorite King , &c. 1. Sihon the Amorite King of Heshbon had his land . The land of Sihon is that which is otherwise called the land of Gilead , as appears , Numb. 32. v. 29. compar'd with v. 33. Howbeit this land of Gilead was now called the land of the Amorites ; for Sihon King of the Amorites , had fought against the former King of Moab , and taken all his land out of his hand , even unto Arnon , Numb. 21.26 . And this was Sihons land . What was his City ? His City was called Heshbon ; that was the royal City of Sihon King of the Amorites , Numb. 21.25 . Deut. 1.4 .

Whence observe , that 1. Sihon the Amorite , a wicked man , had his land ; the Lord calls it his : So the Edomites , the Moabites , and the Ammonites , all sinful nations yet had their Cities and Territories by the best right , Jure divino , by divine right , as appears by Deut. 2.5.9.19 . Whence it is evident , That Dominum rerum temporalium non fundatur in gratia . The dominion of temporal things is not founded in grace .

As for the mystical meaning of these words . Sihon has his name from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is of the same signification and extent with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is to sweep away dust , durt or filth ; also to destroy , extirpate , and root up . So that Sihon is a Sweeper , a Destroyer , one who extirpates and roots up .

These are no meet qualifications for a King : yet this Sihon is said to be King of Heshbon . That 's Sihons royal City ; and what is Heshbou ? What else but the thought and imagination ? So 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies . So that Sihon the Amorite is that talking , bitter , froward , rebellious , domineering spirit in men ; which sweeps away , destroyes , extirpates , and roots out all good cogitations and thoughts out of us , and implants all evil thoughts in their room . And in these evil thoughts Sihon dwels . — Ill â se jactat in aula . Sihon keeps his Court in Heshbon among the thoughts .

That we may the better understand what Sihons royal City and Court is , we must know , what Heshbon the thought and thoughts are . They are certain inward acts of the reasonable soul ; which may be considered either abstractly in themselves , as they are without commerce or influence upon the affections , & receive no taint from them ; and so they may be said to be indifferent . Such are they , which befal men waking like Dreams . These , although we cannot call them evil ; because they receive no corruption from the evil will and affections ; yet without doubt they are great impediments and rubs in our spiritual journey ; and hinder our proficiency and growth in grace ; yea , and too evident a signe they are of an empty heart , that is not filled with the love of God . For if the heart be filled with these , intus existens prohibet extraneum , they keep off God from his Sanctuary , Eezch . 8.6 .

The thoughts may be considered concretely , as they excite and stir up affections , 1. Either to good , as concerning our God , and the eternal state of our souls ; and so consequently the thoughts are good ; as where the Psalmist saith , I said or thought , I will look to my wayes , Psal. 39.1 . Or 2. As they move us to evil ; in which regard , they may be called evil thoughts , Ezech. 38.10 .

So that the good or evil thoughts receive their tincture and name from their objects whereabout they are conversant and busied . But because as Scire malum non est malum , to know evil , is not evil ; so Scire bonum non est bonum , to know what is good , is not that good we know , we must understand that thoughts are either speculative or practical ; 1. The speculative thoughts busied about evil , it is not necessary , that the thoughts themselves should be evil . For God himself is said to know the vain and sinful thoughts of men , Psal. 94.11 . when yet his thoughts are no more infected by the evil , then the Sun is by shining on a Dunghil . And thus some excellent men have known evil , and how to act it , yet have not done it ; as it s said of Titus the Emperour , that he knew how to counterfeit the hands of all the great men of Rome , but he never did it unto any mans hurt . How much more is this true of our Lord and his Apostles ? who , in their reproofs and dehortations , are necessarily supposed to have known the evils , which they reproved , and from which , they deborted ; yet were they not so much as in a thought guilty of them , or corrupted by them . Howbeit in men under an inferior dispensation , even speculative thoughts of evil , Job 31. v. 1. may administer oecasion of evil . So Job reasons , I have stricken a covenant with mine eyes , and why should I think upon a Maid ?

As for the practical thoughts about evil , which proceed to delight and consent in the evil , there is no doubt but they are evil . And in these , Sihon , having rooted out the old inhabitants out of the heart , the good thoughts proceeding from God , Psal. 139.17 . 2 Cor. 3.5 . he brings in a Colonie of his evil thoughts ; and these are his royal City , his Mansion house where he resides and dwels .

Hence we may observe , that if Sihon be King of Heshbon , if the destructive and extirpating spirit bear rule in our thoughts , the man is no doubt fallen from his God . For since the heart is fons omninum actionum ad extra , — since all actions proceed from the heart , and most mens thoughts and actions are most unlike unto God , unto whose image the man was made , it cannot be but the heart , the Fountain of our thoughts and actions , hath been corrupted . Neque enim oculos ad concupiscentias sumpsimus , neque linguam ad maleloquium ; neither received we our eyes for concupiscence , nor our tongue for evil speaking ; nor our ears to hear evil words ; nor our belly for the sins of the belly ; nor our hands for violence ; nor our feet for a vagrant life ; nor was the Spirit implanted in us , ut insidiarum & fraudum & iniquitatum cogitatorium fieret , that it should be made a study of treacheries and of frauds and of iniquities . So Tertullian de spectaculis , cap. 2.

Sihon is called here an Amorite , and elsewhere also King of the Amorites . An Amorite is Locutuleius a great Prater , a bitter talker : So that when Sihon is said to be an Amorite and King of the Amorites , we understand that evil spirit which sweeps away , extirpates , and roots out of us all good and wholesom words , ( Hence Amorite has the name ) and sets in their places , all devouring words , all words that may do hurt , Psal 52.4 .

Hence we may learn part of that hard lesson which — Coelo descendit , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 came down from heaven , Know thy self . If heavenly thoughts , if the precious thoughts of God lodge in us , Psal. 139.17 . without doubt , Gods Spirit acts and rules us . And that Spirit will prompt us to speak good and wholesom words which convey grace to the hearer . For then the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is the Indwelling Deity , the Essential word of God takes up his residence and dwelling in us .

But if vain , sinful and wicked thoughts dwell in men , they declare plainly what Spirit rules and acts in them , that Sihon the Amorite and King of Heshbon , and King of the Amorites reigns in them . And he suggests foolish , vain , sinful , bitter words , and sets the tongue on fire from Hell , James 3. I well know how men are wont to excuse themselves , that their hearts are good , though their words be evil ; so saith that wanton Epigrammatist , Lasciva est nobis pagina , vita proba est . Our book 's lascivious , but our life is good . It s impossible . Words are a great part of our life ; according to which we shall be all justified or condemned , Matth. 12.37 . James 3. v. 11. That argument of S. James , is unanswerable , Jam. 3.11 . Doth a Fountain send forth , at the same hole , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; that which is sweet and that which is bitter ? If therefore , as a Fountain casts forth her waters , so foul-mouth'd men cast out their wickedness , Jer. 6.7 . there is no question to be made , but Sihon the Amorite reignes in those souls ; the word of Belial dwels in them ; the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the living Word of God harbours not there . There is no concord between Christ and Belial ; that is , the Devil , as the Syriac there turns it , Satan , 2 Cor. 6.15 .

2. Sihon also hath his land ; which is the land of Gilead ; but since Sihon was King of the Amorites , and that land in his possession , it was called the land of the Amorites .

Gilead 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is Acervus testimonii , an heap of testimony or witnessing ; which figured the multitude of the divine witnesses the Prophets of the Lord , and all believers who give testimony unto the truth and power of God , the cloud of witnesses , Hebr. 12.1 . Hence was Elijah the Tisbite , 1 Kings 17.1 . Elijah the Tisbite that was of Gilead . When Sihon is King of the Amorites , all the heap of witnesses , all the Prophets testimonies are made matter of talk . All that men read , all they hear , all they meditate , all they learn , by reading , hearing , meditation , it is to talk it out again . And freely and openly to speak my fears , I am perswaded , that Gilead is yet in the Amorites hands . I much fear that what the Lord tells his Prophet , is verified and fulfilled of our times , may I not say also of this place ? Ezech. 33.30 .

2. The Lord gives Sihon the Amorite King of Heshbon and his land into the hand of Israel .

But quo jure ? By what right does the Lord give these into the hand and power of Israel ? by a manifold right . For although the Lord , by reason of special covenant with Abraham and his seed , vouchsafed to be styled the God of Abraham , Isaac , and Jacob , and the God of Israel ; yet the Lord had made a covenant also more general with Noah and his seed after the flood ; and consequently with all nations descending from them , Gen. 9.10 , 11. So that , not only by right of creation and preservation , ( which is creation continued ) and by right of redemption from the flood , whereby he redeemed them from death , but also by right of covenant , yea , jure forisfactionis by right also of forfeiture , by breach of covenant , all became obnoxious and liable unto the just judgement of God ; so that by a manifold right , he might dispose of them and theirs , their persons and estates ; as here of Sihon and his land .

Mysticè .

1. Observe , O thou Israel of God , how potent and subtil , how malitious enemies thou hast , even after thou hast past over the river Arnon . The spiritual childe meets with some opposition ; the flesh lusts against the spirit ; this was figured by Esek , Contention , which Isaac first met withal : But when that 's overcome , greater enmity ariseth ; that 's Sitnah , the strength of Satanical hatred . Both must be subdued before Isaac comes to Rehoboth , the latitude of freedom , Gen. 26.20 , 21 , 22. The Ephesians had conquered the former , and were now in conflict with the later ; to whom S. Paul saith , we wrestle not with flesh and blood , ( such as the Galatians as yet little children , Gal. 4.19 . had to fight withal , Gal. 5.17 . ) but against Principalities , against Powers , against 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the worldly rulers of the darkness of this world , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which I render against the spiritualities of wickedness in heavenly things , Ephes. 6.12 . Ephes. 6. v. 12. That is , saith Aquinas , the very power and strength of wickedness . Such enemies as David complaines of , Psal. 56.2 . They who envie me have swallowed me up all the day : Psal. 56. v. 12. For many fight against me from on high ; so the LXX , and Tremellius : Prowdly or arrogantly , so Piscator and Coverdale ; although David may be understood to direct his complaint unto God by this word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as here , so Psal. 92.8 . Mich. 6.6 .

2. Note hence , O Israel , how great a strength is imparted unto thee by thy God , even 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the hyperbolical or exceeding greatness of his power to us-ward who believe , Ephes. 1.19 .

3. Hence its evident , that one spirit does not act in all men ; for if Sihon King of Heshbon extirpate and root out the good thoughts out of the heart , and implant evil thoughts in their room ; and the Israel of God hath a spirit of power from the God of life , to destroy Sihon and root out all the evil thoughts out of the heart , and implant good thoughts there , surely these divided , opposite , contrary acts cannot proceed from one and the same spirit . It s our Lords argument , That Satan cannot cast out Satan ; but the finger and Spirit of God it is , which is contrary to Satans spirit , which casts 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 , and complain , that they have no grace , no strength to go on in their spiritual journey ; the Apostle supposeth , that they had strength ; Gal. 5. v. 7. and therefore he reproves them for not using it ; Ye did run well , saith he , who hindred you , that ye should not obey the truth ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 does not signifie to hinder , but caedo , percutio , pulso , to cut , to strike , to beat or drive back ; and so , by consequence , impedire to hinder ; as Pagnin turnd it ; but Arias Montanus corrects it , and renders it intercidit . We may render it , who hath stricken you or driven you back ? which is proper to the case of the Galatians , who were driven back from the Spirit to the flesh ; from the grace of the Gospel , to the works of the Law ; from their son-ship in Christ , to a voluntary bondage under the elements of the world . So

So that they who pretend , they want grace and strength , and say , they would go on , if God would give them grace , they lay the whole blame of their negligence and improficiency upon God himself , whereas indeed they themselves alone are in the fault .

3. But more sharply are they to be reproved who begin well , but end ill . The Apostle reproved this Apostasie in the Galatians , Gal. 3.3 . Are ye so foolish , that having begun in the Spirit , Gal. 3. v. 3. are ye now made perfect in the flesh ? or rather , according to the original Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; are ye so void of spiritual understanding ? ( so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies , which our Translators turn , foolish , as I shall hereafter shew , if the Lord will ) that having begun in the Spirit , ye are now made perfect in the flesh ? By the flesh is to be understood the carnal commandement , as that of circumcision , which engageth to keep the whole Law , Gal. 5.3 . Hebr. 7.16 . and 9.10 .

But we may enlarge this Reproof , and extend it unto those , who have begun in that spirit , whereby we mortifie the deeds of the body , Rom. 8.13 . and go about to be perfect in the corrupt sinful flesh . Such are they , who having entred , and made good progress in the narrow way of mortification , become weary of it , and return to their vomit , of made holiness , which they had cast up with the Dog ; and reject the true holy things : and with the Swine , they tread under their feet the precious Pearl , Matthew 13.46 . and return to their wallowing in the mire of sensuality , 2 Pet. 2.22 . So the precise , ignorant , and bloody zeal , and the brutish , sensual , and voluptuous life are accurately distinguished in the vulgar Latin , Matth. 7.6 .

Be we exhorted to begin our journey . T is high time with all of us . Via longa , vita brevis . The way is long ; and we have but a short life allowed us wherein to finish it . But , Dimidium facti qui bene caepit , habet . Who well begins , he has done half his work .

It s true , the beginnings of every good work , are difficult and hard , Haec dum incipias gravia sunt , dumque ignores : ubi cognôris facilia , saith the Poet , of a less weighty business . Wherefore let us break thorow all difficulties , and possess the land before us . That 's the next exhortation .

2. Possess . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 does not signifie all manner of possession , but more properly to possess heir-like , that is , to inherit ; which is the proper act of an heir .

1. But how can the people of Israel possess heir-like , the land of the Amorites ?

The Land is the Lords , Levit. 25. He hath spied it out for Israel , Ezech. 20.6 . who is the Lords first-born , Exod. 4.22 . Israel is my son , my first-born , and so the Lords Heir . But ,

2. How can Israel be commanded to possess heir-like that land , whereof he hath as yet no possession at all ? Israel was not yet passed over the river of Arnon which was the border of the Amorites .

By possessing , Israel comes to possess . Israel by inheriting , comes to inherit . The Lords command is so to be understood , as he himself speaks , Deut. 2. v. 31. v. 31. of this Chapter . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , where again our Translators obscure the Text , and render it , begin to possess , that thou mayest inherit his land . The words sound thus ; Begin , inherit , that thou mayest inherit his land . As we begin , so we possess ; we stay not upon the finishing of the whole work before we possess .

So far forth as we die unto sin , so far forth we live unto God . As much as we put off of the old man , so much of the new man we put on .

This is a great encouragement unto all yong travailers in Gods way : so far as they have gone , 't is all their own . So the Lord tels Jehoshuah , every place that the sole of your foot shall tread upon , that have I given unto you , Jos. 1.3 . So Israel takes possession . For Abraham heir of the world was called to Gods foot , Esay 41.2 . and so God gave him possession : And no otherwise can the children of Abraham hope to inherit the land , then by walking in the steps of A. brahams faith and obedience , Rom. 4.12 , 13. And they must fight for all they shall possess . So it followes .

3. Contend with him in battle .

The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here turnd , Contend , properly signifies , Miscemini , be ye mingled ; so Arias Montanus turns it ; and Ainsworth , Medle with him . Yea , and our Translators so render the same word , v. 5. of this Chapter , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , medle not with them , how ever their mindes changed in turning the same word here . To mingle is to make a medley . The word also signifies to ruminate or chew the cud .

The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is rendred here Battle , were better turnd War : For how ever the word signifie both , yet war and battle differ , as Bellum and Praelium ; bellum war , imports hostility , and hostile disaffection of enemies one against another , although there may be truces and cessations , à praelio , from actual battle and fighting : but the war lasts , while the hostility and enmity lasts , and till a peace be made , or one of the parties destroyed . And such was the hostility between the Greeks and Trojans , the Romans and Carthaginians : and such was the war between Israel and the Amalekites , Exod. 17.16 . and between Israel and Sihon and the Amorites here .

The reason of this war . 1. It s Gods cause . He puts the enmity , between the Woman and the Serpent , and their respective seeds , Gen. 3.

2. Our right . God hath given Sihon the Amorite King of Heshbon and his land into our hand and power .

3. There is necessity of such a meanes for the recovery of our right .

1. The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 war here used is from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to cat , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 bread , or what is eaten . Which imports to us , that war is an eater , a waster , a consumer , and that on both sides . The sword devours or eats one as well as another , 1 Sam. 11.25 . even to the utter wasting of nations , and desolation of kingdoms . So that howsoever the war began , and whatever the cause and quarrel was at first , yet the quarrel in the end will be , for necessary support of nature , for bread ; Thou hast bread , and I have none , thou hast meat , and I have none ; thou hast clothes , and I have none . And therefore the Wiseman gives good counsel ; the beginning of strife is as when one letteth out waters . Or rather , according to the order of the words , Prov. 17. v. 14. He who letteth out waters 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is as the beginning of strife : therefore leave off contention before it be medled withal , Prov. 17.14 . The vast level in the North and North East of this Nation , which lay long time under water , might at first have been prevented with half a dayes labour , which hath cost much treasure , and the labour of many years ; and it may be yet questioned , whether in vain or not . Such advice as this was given in this place many years ago , while it was Res integra , when as yet no blood was drawen ; but in vain . Yea , even 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that counsel was imputed as a great crime to the Author of it ; when yet the effect hath proved , that it was good counsel , how ever it was taken . War is an eater , a waster , a consumer .

2. Although war in diverse cases may be lawful , yet Gods people ought to wait upon Gods summons ; Gods Trumpet must sound Alarum when they go forth to battle , Numb. 10.

3. Hence it appears , that , although ambitious Tyrants and Invaders usurp a power over others , as Sihon did over the Moabites , and are permitted so to do , by the patient and long-suffering God ; yet Altissimus est patiens redditor , Ecclus. 5.4 . the most High hath his Jubile , Levit. 25. when he will restore every one to his right .

4. Although the Lord give to Israel , Sihon and the Amorite King of Heshbon , and his land , into their power , yet must Israel fight for it . The promises of God , do not disoblige us from that duty which is required of us for the obtaining of the promises . No , not the Oath of God , Deut. 8.1 . Hebr. 6.13 , 14 , 15. Yea , the promises of God are a stronger obligation to binde us to obedience , 2 Cor. 7.1 .

Mysticè . 1. Heshbon is no free City , but under the tyranny of Sihon . Thoughts are not free , as many think , who make little account of them . It s true indeed , that the judgement of the heart and thoughts belongs not to mans day , nor can man judge of them . It is also true , that the thoughts or dinarily , without our choice , glide into our mindes as light into a room ; but whether these be good or evil , they are not free from Gods knowledge or cognisance . For he judges the thought of the righteous to be judgement , Prov. 12. v. 5. Prov. 12.5 . and the thought of foolishness to be sin , Pro. 24.9 . and 15.26 . And if the Lord take cognisance of the evil thought and judge it to be sinful , surely the sinful man is liable to punishment for the sinful thought . And therefore S. Peter directs Simon to pray , that the thought of his heart may be forgiven him , Acts 8.22 .

2. The exhortation is , medle or mingle with him , with Sihon the Amorite King of Heshbon , in war or battle .

What shall we mingle with him ? Deal with him at his own weapon . So our Lord coped with the Devil , Scripture against Scripture .

Object . But Sihon suggests evil thoughts . Suggest thou good thoughts against them . Out of the heart proceed evil thoughts . T is true ; but good thoughts also proceed from thence : For Prov. 4.23 . Out of the heart , are the issues of life . What though Sihon and Heshbon be strong ? the good thoughts are from God and they are stronger . Igneus est illis vigor & coelestis origo . Good thoughts have fervent force , and heavenly birth . Does Sihon the Amorite King of Heshbon fight against thee with wrathful thoughts ? answer him with milde and gentle .

Does the Amorite set upon thee with hard speeches ? Give him a milde answer . It was the Jews stratagem , when the Romans fought against Jerusalem , and forced their Engine , their Iron Ram against the City walls to batter them , they cast out Wooll-packs ; which met the Ram , and saved their wals . A soft answer turneth away wrath , Prov. 15.1 .

Does the Amorite proceed to cursing and bitterness ? Though they curse , yet bless thou , Psal. 109.28 . Bless them that curse you , Matth. 5.44 . It s the precept of the true Jehoshuah . Not rendring evil for evil , 1 Pet. 3.9 . nor rayling for rayling : but contrary wise blessing , as knowing , that ye are called , that ye should inherit a blessing , 1 Pet. 3.9 . It was the practice of the true Jehoshuah , when he was reviled , he reviled not again , 1 Pet. 2.23 .

Why therefore should the opposition of Sihon , with his Heshbonites , his Amorites , his Army of evil thoughts discourage the Israel of God ? For why should any true Israelite complain ? Alas ! my vain thoughts lodge in me . Heshbon prevailes over me , Jer. 4.14 .

Mistake not thine own state , poor soul ! The thoughts are quick and nimble mortons , which , its possible , may be indifferent , or naturally good ; or , if evil , haply not evil to thee . There is an open passage from all sensible things to the senses ; as they say , Quodlibet visibile radiat , every visible thing sends forth a species or image of its self ; the like we may say of other objects in regard of their respective senses . And the way lies as open from the senses unto the common sense , and fansie and thoughts . If now the thought be evil , as injected and cast into the soul by the Evil one , its evil to thee only if thou entertain it well . If you feed a Dog , hee 'l be sure to resort to you , and faun on you , as one who loves him . But if you beat him away , and be constant and earnest in so doing , hee 'l be gon , and look at you as his enemy . Even such are our thoughts to us , as we are to them . They faun upon us , as if they loved us , and presented somewhat convenient for us : if we give them good entertainment , feed them with consent and delight in them , they will abide with us , and lodge with us , Jer. 4. But if we beat them away with the Staff of the Law ( as the Chald. Par. calls it , Psal. 23.4 . ) they will forsake us . The Lord knowes the thoughts of man , that they are vain , Ps. 94.11 , 12. but then follows , Blessed is the man whom thou correctest , O Lord , and teachest him out of thy Law .

T is true , a Dog is impudent ; his Epithet is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , shameless ; and our thoughts they are bold and thrust themselves upon us . They were so bold , so unseasonable , and saucy they were , that they intruded into the company of the Disciples even at a time most unseasonable , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Luke 9.46 . Luke 9. v. 46. There entred in a reasoning among them , this , which of them should be the greatest . Our Lord complains of them , They came about me like Bees , Psal. 118.27 . Beelzebub was the God of Ekron , 2 Kings 1.2 . ( whence the Poets had their Acheron ) who has hi name from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Fly , as Macrobius cals him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a god that drives away Flies . He injects and casts his evil thoughts into the souls of men ; which are impudent as Flyes are ; and though you beat them away , they will return . The only way is to kill them ; as they say , it was Domitians the Emperours business , to kill Flyes : An exercise too unsuitable for an Emperour , unless he intended thereby to be like his fellow-gods , as he called them , and especially him who was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Jupiter , who drove away flyes . However , it is a laudable , yea , a divine exercise , and fit for those who would be like unto the true God , to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to drive away , mortifie , and kill the vain and sinful thoughts .

Mysticè . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies also to ruminate ; ruminate upon him ; meditate upon him . The verb 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 so signifies . But being in the reflex form 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it signifies a more then ordinary rumination and meditation .

Let us ruminate and meditate on Sihon , on Heshbon . Sihon is a sweeper ; he endeavours to sweep out our good thoughts ; let us endeavour also to sweep out all his evil thoughts . Sihon is Eradicator , that evil spirit that endeavours to root up all the plants of righteousness . And let us root up all the plants of wickedness . Every plant which our heavenly Father hath not planted shall be rooted out , Matth. 15.13 . Let us extirpate every plant of wickedness . Let us sweep out the dust of the false knowledge . This was Davids practise , Psal. 77.6 . in Vulg. Lat. Scopebam spiritum meum , I swept my spirit , or rather , my spirit made diligent search . So let us search , so let us sweep out every Sluts corner in our house . There is no doubt , but , if we will take pains with our selves , we shall finde work enough within doores ; even in the inner chambers of our hearts . There is great need to sweep it . There is a treasure lost there . The woman swept that house to finde her Groat , Luke 15.8 . The old Latin text had , Evertit domum , she overturnd the house ; as many endeavour by controversies and vain janglings to overthrow the Church of Christ . The Mistriss bids her Maids sweep the house : the one asked the other for a Broom ; the other said , it was a Be●som ; no , saith she , it is a Broom : while they thus contended , the house lay unswept . The wisdom of God cals upou us to sweep and cleanse our hearts , James 4.8 . And men quarel and contend about that word whereby they should be cleansed , John 15.3 . and leave the work undone . O how often come men to hear the cleansing word , how it should be applyed for the purifying of their hearts , and by that very Opus operatum , as they call it , they think themselves cleansed , Prov. 30. v. 12. they are pure in their own eyes , when yet they are not washed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from their own dung .

But let us return unto the former signification of the word : Let us contend , let us medle with Sihon and his Heshbonites in battle .

The enemy must be discovered before we can fight him . The Roman Historian saith of a certain people in Italy , with whom they had war , Difficilius ipsos invenire quàm vincere , It was more difficult to finde them out , then to overcome them . The people of Heshbon are such a subtile people , they lurk within us . How long wilt thou cause thy vain thought to lodge in thee ? Jer. 4.14 . The man of sin , Jer. 4. v. 14. Sihon , the Leader of evil thoughts , cannot be revealed , unless there be first a departure , 2 Thes. 2.3 . While our thoughts lodge in us , and are of our house , while we are one with them , and they with us , we cannot possibly perceive them or discern them as enemies unto us . If the object be too near us , we cannot discover it ; Sensibile supra sensorium non facit sensationem . When what is visible , is upon the sight , it cannot be seen . The god of this world blindes the eyes of men with their own thoughts , whereby they are not discerned . But if we look on our thoughts at a distance , if we depart from the man of sin , he will be then revealed ; we shall then discover him , and see how fouly we have been abused by him .

When the enemy is discovered , he is not to be conquered by outward means . Our great enemies we have to deal withal , are our vain foolish thoughts . And therefore as he were a mad man , who should hope to overcome a Sword or Dart with a thought ; so is he as mad who thinks to conquer thoughts and imaginations with a Sword or worldly weapon . Yet such hath been the madness of the Cainish generation from the beginning ; that what opinions they cannot subdue with spiritual weapons , they confute them with a Prison , Fire , and Fagot . But indeed herein they much betray their own weakness , and their bad cause , who stir up the Magistrate to make Lawes to put men in prison , or put them to death for supposed Heresies , or erroneous judgements of divine matters ; which because the ignorant zealots cannot prove to be such , or convince them by spiritual armes , they betake themselves to temporal and outward . It was the custome of Nero the Emperour to go up and down Greece like a Fidler , and to challenge all Minstrels of the best note , to sing and play with him . If he overcame any , he got the prize ; if he were worsted , he took a course with his Adversary , that he should never sing or play more , causing him one way or other to be put to death . Nero was the first persecutor of the Christian Church , whom all follow to this day ; and as all men judge of him , so may they of all such absurd and ridiculous men , men of corrupt mindes , reprobate concerning the faith ; and their folly ( or madness , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ) shall be made manifest unto all men , as Nero's , Jannes and Jambres , their predecessors hath been , 2 Tim. 3.9 . For they declare evidently , that they want spiritual weapons , when they trust to carnal and temporal . This our Lord Jesus Christ shewes and will shew , when he conqures Antichrist , not with fire and sword , but with the spirit of his mouth , 2 Thes. 2.2 .

Thoughts and opinions are spiritual things , and can be discerned only spiritually , and by spiritual weapons only be overcome ; but never in others , unless first they be mastered and subdued in our selves . And how shall that be done ?

1. Hate vain thoughts . These are enemies which thou hast a warrant to hate . Yea , hate them with a perfect hatred . Do I not hate them that hate thee ? saith David . It could not be otherwise . He was a man according to Gods heart , a friend of God ; and friends have communionem consiliorum & voluntatum , communion of counsels and wills . And therefore David hates vain thoughts , Psal. 119.113 .

2. Entertain good thoughts and highly esteem them : they are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sent of God unto thee . Thou canst not think any thing of thy self , as of thy self , thy sufficiency is of God . So David esteemed his good thoughts ; How pretious are thy thoughts unto me O God! How great is the sum of them ? Or , Psal. 139. v. 17. how strong are the heads of them ? There are leading good thoughts , which , if they be followed , will prove exceeding strong . Such was that of David , Psal. 119.59 . I thought on my wayes ; and what came of it ? and I turnd my feet unto thy testimonies . I made haste , and delayed not to keep thy Commandements . The Apostle knew full well , how powerful good leading thoughts are , Phil. 4.8 . Having reckoned up things true , honest , just , pure , lovely , of good report , what ever vertue , what ever praise , think , saith he , on these things : and then , The God of peace shall be with you .

These are able to cope with Sihon King of Heshbon , both in strength and number : for so it followes , if I number them , they are more then the sand . More , and more mighty were they with David , when all nations compassed him about ; yet so strong was he , that , in the Name of his God , he doubted not but he should cut them off , Psal. 118.10 , 11 , 12. But when did all Nations compass David about ? The Psalm ; how ever some understand of David in the history , yet it cannot be made good of him , but of Christ the spiritual David and his Church , as it is plain by evident proof , v. 20. — 26. And most true it is , that all Nations have compassed him about . Yea , swarms of temptations from evil thoughts , as of Bees , have compassed him about ; for he was tempted in all things 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Hebr. 4. v. 15. according to similitude , without sin , Hebr. 4.15 . And in that he hath suffered being tempted , he is able to succour those who are tempted , Hebr. 2.18 . And therefore he being the minister of circumcision for the truth of God , even the true circumcision of the heart , Rom. 15.8 . He cuts off all the vain sinful thoughts , Psal. 118. v. 10 , 11 , 12. from the heart , and so circumciseth it . And thence it is , that Psal. 118.10 , 11 , 12. he saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I will circumcise them : so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 properly signifies ; and it s thrice there used , importing the circumcision 1. Of the Father , in the place named , Rom. 15.8 . 2. Of the Son , Col. 2.11 . 3. Of the Spirit , Rom. 2.29 . Phil. 3.3 . And accordingly he circumciseth his Church under all these dispensations . What though the Gyants , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the earth-born thoughts arise against thee ? Are any , are all of them too mighty for thy God to overcome ? Retyre unto thine own heart , and to thy God there , and to his pretious thoughts . When the heart is let loose , and the thoughts not kept at home , thousands of wicked imaginations break in , and fill the soul , and indispose it towards God , and weaken it and disable it for resistance of the spiritual enemy . Nunquam tam bene quis exit , quin sit intùs manere melius . Never does any go abroad , but it s much better to stay at home . The mighty God is the good mans dwelling place , Psal. 90.1 . Through him the Zamzummim the wicked thoughts are subdued , and brought under the obedience of Jesus Christ , Deut. 2.20 , 21. 2 Cor. 10.5 .

3. Let us put on the whole armour of God , that we may be able to stand against the wile of the Devil : For we wrestle not onely against flesh and blood , carnal thoughts only , which are as Flesh-Flyes , but also against the spiritualities of wickedness , Ephes. 6.11 , 12. Wherefore let us gird about our loynes with truth . The loynes are the seat of lust , both inherent and acquisit. The beast he stirs up evil affections there , Job 40.16 . His strength is in his loynes , and his force is in the Navel of his belly . The Apostles counsel is therefore to gird up the loynes of our minde , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of our reason or discursive faculty , 1 Pet. 1.13 . There 's great danger to be foyld at the weapon . While Eve , a figure of the thoughts , 2 Cor. 11.3 . ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , are not mindes , but thoughts and acts of the minde , ) adventured , without this girdle , 2 Cor. 11. v. 3. to reason with the Serpent , she was conquered . And while Eves children are un-girt in their thoughts , while they do — ad morem discincti vivore Nattae , live without regard had to their thoughts , Sihon soon prevailes over them .

The brest-plate of righteousness ; Lights and perfections were in Aarons brest-plate ; and they are required in all those who are made Priests unto God , to be so armed , Levit. 8.8 . Ephes. 6. v. 14. and having your feet shod ; shooing your feet 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with the preparation of the Gospel of peace , or , with the confirmation and establishment . Thou walkest in the midst of snares , Ecclus. 9.13 . Briars and Thorns are with thee , Ezech. 2.6 . while we have to do with Sihon and his Heshbonites , evil thoughts , spirits and men , we had need to be well shod . Not so when we converse with good thoughts , good spirits , and good men . When Moses came with his feet shod towards the Mount of God , Exod. 3. v. 5. Josh. 5. v. 15. the Lord bad him put off his shooes , Exod. 3.5 . So said the Angel to Jehoshuah : And there is the same reason alleaged to both ; because the place was holiness . No Briars , no Thorns there ; there 's no need of fencing and arming our selves , unless against thoughts and words and men of Belial , 2 Sam. 23.6 , 7.

Adde to these arms , the shield of faith , the helmet of salvation , and the sword of the Spirit , which is the Word of God ; praying with all prayer and supplication at all times , ( or in every season 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in every opportunity : yea , in season and out of season , continually ) in the Spirit , and watching thereunto with all perseverance and supplication for all Saints . This part of the spiritual armour is not fixt to any part of the body , as others are : for herewith the whole armour of God is knit together . Thus being armed with the weapons of our warfare mighty through God for the pulling down of strong holds , 2 Cor. 10. v. 5. casting down reasonings ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) and every height or high thing exalted ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) against the knowledge of God , and captiving every thought ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) unto the obedience of Christ , 2 Cor. 10.5 .

So will the Lord of hosts give Sihon and Heshbon into our hand and power , and tread Satan under our feet shortly . For this end , The grace of our Lord Jesus Christ be with you . Amen . Rom. 16.20 .

What nation is there so great that hath God so nigh unto them , Deut. 4. ver. 7. as the Lord our God is in all things that we call upon him for ? ] The Translators here have understood Moses , as if he had compared the only true God and his presence with other nations , and with his own people . As if he had said , God is more present with Israel , then with any other nation . But the comparison stands between the Heathen gods , & the true God of Israel . For 1. Therefore there is added the proper name of the true God Jehovah ; and appropriation of him to his people , Jehovah our God . Such comparison we read , Deut. 32.31 . Jer. 14.22 . 1 Cor. 8.4.5 . and often elsewhere .

And because the Heathen worshipped many gods , the word here is to be turned plurally , gods . And thus the Vulg. Lat. Pagnin , Castellio , Munster , the French and Spanish Translations , Martin Luther , two translations in the Low Dutch , five English Translations ; all these render the word plurally , gods ; and Diodati , though he render it in the singular number , yet he acknowledgeth that some understand the word plurally , the gods of the Gentiles , which could not succour their own worshippers . So the Tigurin Bible ; and Vatablus acknowledgeth , that in the Hebrew the words are gods nigh .

Herein Tremellius and Ainsworth mislead our Translators , who understood the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the singular number , and of the true God . And Drusius is mistaken with them ; who , though 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 be plural , and signifie gods neer , excuseth it by saying , that Elohim is of the common number ; and that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 was put in the plural to answer the termination , not the sense . A strange reason ; as if the Spirit of God had more regard to an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or a like ending of words , then of the sense and matter . And although Tremellius alleage a like example , Josh. 24.19 . and Ainsworth another , Deut. 5.26 . Yet the common name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 applyed to the other nations , and the proper name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with his relation joyn'd to his people , evidently prove , that there is not the same reason of these testimonies , and the Scripture now before us .

Beside , there was no doubt or question could be made , whether the God of Israel were so neer to any other nation , as to his own people in covenant with him . Which yet is all , that these men contend for . Whereas indeed the comparison stands between the presence and help of other gods to their respective people , and the presence and help of the only true God to his people of Israel .

2. The words following in v. 8. make this sense clear and evident ; what great nation is there which hath so righteous statutes and judgements , as all this Law , which I set before you this day ? So that the Lord God of Israel is compared and preferred before the gods of other nations in regard of his nighness and accessibleness when his people call upon him ; so in respect of all his righteous Law set before his people , in comparison of the statutes and judgements of other nations , which how ever they might , at least , many of them be called righteous ; yet were they mixt with unrighteous Lawes : As those of the Lacedemonians , which however they had many just lawes delivered to them by Lycurgus , yet theft was tolerated among them , yea , commanded ; provided , that the thing stoln were kept so close , that it could not be found , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; It was held lawful , or commanded by the Law , to steal , but it was accounted dishonest to be discovered , saith Plutarch .

And although some Law-givers , as Numa and Lycurgus , for the credit of their Lawes , pretended the authority of a Deity ; yet , beside that , their subtilty was soon known , the vanity and superstition of the Lawes themselves Ex insitis argumentis , easily made manifest , what god was the author of them .

I wish therefore , that the words were thus rendred : what great nation is there , whose gods are so near unto them , as Jehovah our God is in all things we call upon him for ?

The truth of this hath hitherto appeared in the histories of the Egyptians , the Amalekites , the Midianites , the Moabites , and the Ammonites ; whose gods were not so nigh unto them , nor helpful at all in the necessities of their respective worshippers , as the Lord God of Israel had been unto his people , in all things for which they called upon him . So that the words are an appeal to the peoples experience , touching the truth of all these Histories ; and a strong argument obliging them to believe and obey the Lord their God so nigh unto them in all things they call upon him for .

1. Take notice hence , O thou Israel of God , what God that is whom thou worshippest ; how near he is unto thee ; and can he be neerer then in the midst of thee ? Levit. 26.11 , 12. Numb. 5.3 . Deut. 23.14 . Ezech. 37.26 . even in thy heart and in thy mouth , Deut. 30.14 . Rom. 10.8 . James 1.21 .

2. How ready he is to hear thee and answer thee , when thou callest upon him , Psal. 145.18 . Esay 58.9 . Yea , before thou callest upon him , Psal. 32.5 . Esay 65.24 .

3. How reasonable therefore is it that we should renounce those false gods , who cannot draw near unto , or help their own people ? Such are the gods of the Edomites ( earthly men ) whose god is their belly , who minde earthly things , 2 Chron. 25.15 . Phil. 3.19 .

Yea , how unreasonable is it , that we draw near unto the Lord our God , the only true God , who is most near , most able , most willing , and most ready to help his people ? By so doing , we shall invite the Lord to draw nigh unto us . It is the exhortation of S. James , Chap. 4.8 . Draw near unto God , and he will draw near unto you .

But how shall we draw near unto our God ? How else but by humbling our selves under his mighty hand , and opposing the temptations of his and our enemy ; therefore the same Apostle premiseth immediately these means , Jam. 4. v. 7. v. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . They are all Military phrases ; S. James , as a Captain or Leader , gives words of Command ; Be subject or subordinate unto God ( the Commander in chief , ) withstand the Devil , ( the great enemy , and then he warrants them , they shall rout him ) he will flee from you . Such were the antient engagements of the person baptized , who being turnd toward the West , said , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I renounce Satan . And then being turnd toward the East , he said , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I am co-ordinate or conjoyn'd as a Souldier unto Jesus Christ . And so , much of antiquity there is extant in that excellent form of Baptism , though antiquated ; wherein the person baptized is admitted into Christs matricula , his Military Roll and Army for this end ; Manfully to fight under his Banner , against Sin , the World , and the Devil ; and to continue Christs faithful Souldier and servant unto his lives end .

When such Souldiers are foyled and wounded by the enemy , and are sorrowful for their wounds , the Emperour of the World , the Commander in Chief vouchsafes to visit them . So saith that man of war who had experience of it , Psal. 34. v. 18. Psal. 34.18 . The Lord is near to the broken of heart , and will save the wounded or contrite of spirit . And , his salvation is nigh them that fear him ; that glory may dwell in our land , Psal. 85.9 .

Now who would not serve under such a Commander , who disdains not to visit , yea , to be billetted with the meanest of his common Souldiers ? Esay 57. v. 15. Hear what he saith , Esay 57.15 . Thus saith the High and Lofty One , who dwelleth or abideth for ever , and whose Name is holy . I dwell in the high and holy ; even with him who is of a contrite and humble spirit , to revive the spirit of the humble , and to revive the heart of the contrite ones . And therefore it is no mervail that his Name alone is exalted , Psal. 148. v. 13 , 14. and his Majestie is above the Earth and the Heaven , who exalteth the horn of his people , the praise of all his Saints ( or mercifull ones , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) the sons of Israel , the people nigh unto him , Psal. 148.13 , 14. Then followes the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or last triumphal song , Revel. 19.1 . God grant , we all may sing our parts in it ! Hallelujah .

Attende Tibi . SER. XIII . Look to thy Self . SERMON XIII . Deuteronomie 4. ver. 9.

Onely take heed to thy self , and keep thy soul diligently , lest thou forget the things which thine eyes have seen , and lest they depart from thy heart , all the dayes of thy life , but teach them thy sons and thy sons sons . ]

THis Text containes precepts of greatest moment ; yea , as the first . is here propounded , it s of only moment , Only take heed to thy self , and keep thy soul diligently . And the precept of conveying the doctrine to after ages , is of like moment ; Thou shalt teach them thy sons and thy sons sons . Which is the same , but in a more large sense , which S. Paul saith to Timothy , 1 Tim. 4.16 . Look to thy self , and the doctrine .

The words may be considered in themselves , or with reference unto those preceding . In themselves , they contain two general precepts . The former may be divided into two formally differing one from another , but really one and the same . 1. Only take heed to thy self . 2. The next is very like unto it , and indeed the same with it , or little differing from it ; And keep thy soul diligently . This is demonstrated from the end , and the adjunct caution . The end is two wayes expressed , and the later the effect of the former : 1. Lest thou forget the things which thine eyes have seen ; and 2. Lest they depart from thy heart ; which later will follow , in case of our fail in the former .

This precept or precepts must be observed for this end or ends , SER. XIII . without fail , without interruption , all the dayes of thy life . And thou must take care of the transmitting what thine eyes have seen , to thy sons and to thy sons sons .

In the words are contained these divine sentences .

1. Israel had seen some things or words . 2. Israel ought only to take heed to himself , and keep his soul diligently . 3. Israel ought to take heed to himself , and keep his soul diligently , lest he forget the things or words which his eyes have seen , and lest they depart from his heart . 4. Thus and thus Israel ought to do , for these ends , all the dayes of his life . 5. Israel ought to teach them his sons , and his sons sons .

1. Israel had seen some things or words .

Wherein we must enquire , what these things or words were ; and how Israel had seen them . 1. What they here turn things , are properly words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and indeed so to be rendred as I shall shew anon . Those things or words , if we look for 1. In the former part of the Chapter , they are either the Law of the Lord taught by Moses , v. 1.5 . Or Examples of the breach , and observation of the Law , with their suitable events , v. 3. Your eyes have seen that which the Lord did , because of Baal-Peor : For every man which went after Baal-Peor , the Lord thy God hath destroyed him from the midst of thee : But ye that did cleave unto the Lord your God , are alive all of you this day .

2. The things or words which their eyes had seen , are expressed in the tenth Verse following the words of the Text. Take heed to thy self and keep thy soul diligently , lest thou forget the things or words which thine eyes have seen , &c. The day when thou stoodest before the Lord thy God in Horeb , &c. For the words , they had seen , are understood of those which follow , v. 10. viz. the words of the Law , v. 13. the Ten words , Deut. 10.4 . which therefore Israel is commanded to convey to their sons and their sons sons .

Accordingly the LXX have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , all the words which thine eyes have seen . So Hierom , Ne obliviscaris verborum , that thou forget not the words , &c. So likewise the Chald. Par. and Arias Montanus .

But could Israel see words ? The use of the sight for hearing , is very frequent in Scripture . All the people saw those thunderings or voyces 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Exod. 20. v. 18. Luke 2. v. 15. and they are said to see the noise of the Trumpet , Exod. 20.18 . So Luke 2.15 . Let us go even unto Bethlehem , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and let us see this word . John speaks of himself and his fellow Apostles and Disciples , That which we have seen with our eyes , that which we have looked upon , and our hands have handled of the word of life , 1 John 1.1 . And again , v. 3. That which we have seen , &c.

But why must Israel see these things or words ? 1. Surely what is purely divine , cannot otherwise be revealed unto man , but by a divine Oracle , could Plato say .

2. Nor can there be an intercourse between God and man otherwise then by divine words .

But how could this be truly spoken to Israel , That their eyes had seen the words of God , namely , the Decalogue or Ten Words , as they are called ? For many of Israel , to whom Moses spake , were yet unborn when the Law was given , as all under 38 years of age . And how then can it be said of them , that their eyes had seen the Ten Words ?

It is well known , that the Lord deals with a whole Nation , as with one man ; so he speaks of Moab and Ammon , of Elam , of Assur , and to Israel here ; Thine eyes have seen . For although the persons may be diminished or increased , yet the Nation is the same ; as a River alwayes ebbing or flowing is yet the same River .

Beside , the parents had a charge to transmit the knowledge of the divine words to their children and posterity : which therefore they must regard , as if their own eyes had seen what their Parents convey unto them . Yea , succeeding ages accounted what their forefathers did or suffered , to be suffered or done by , and to themselves . Hos. 12.4 . He found him in Bethel , and there he spake with Us , saith Hosea many ages afterward .

However this be true and satisfactory , yet are there inward and spiritual words , and an inward sight of them . What other words are they , whereof the Psalmist , Psal. 19. and the Apostle speak , Rom. 10.18 . Have they not heard ? Yea verily ; Their sound went into all the earth , and their words into the ends of the world .

1. Hence it followes , that Gods words are visible words . S. John saith , as before , That which was from the beginning , which we have heard , which we have seen with our eyes , which we have looked upon , and our hands have handled of the word of life . And again , v. 3. That which we have seen and heard , declare we unto you . The Word of life was visible unto S. John and his fellow Apostles .

For howsoever some men may satisfie themselves and others , with saying , that S. John here speaks of the dayes of Christs flesh , when the Apostles saw and heard him ; surely the same may as well be said of those who apprehended him , smote him , crucified him . For these saw him , heard him , handled him , and that roughly . Besides , the humanity and flesh of Christ is no where called the Word ; but the Word is said to be made flesh , and to dwell in us , John 1.14 . Adde hereunto , that what S. John saw , heard , and handled , was from the beginning , 1 John 1.1 . Whereas the flesh of Christ was not from the beginning ; but in time and the fulness of time , Gal. 4.

There are inward and spiritual senses , whereby the man of God sees and hears , savors , tastes , and handles the words of God . Such senses there must be , because there is an inward man of the heart ; which must not want his due powers and faculties . For since his words are spirit and life , John 6. how can they be otherwise perceived then by spiritual senses ? according to the Apostles reasoning , 1 Cor. 2.14 . The natural , animalish , or souly man , perceiveth not the things of the Spirit of God ; for they are foolishness unto him ; Hebr. 5. v. 14. and he cannot know them , because they are spiritually discerned . And therefore the perfect men have their senses exercised 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to the discerning of both good & evil , Heb. 5.14 .

The words of God are sure , firm , and certainly true , as being demonstrable , and that by the most principal demonstration , even from the evidence of sense ; The words which thine eyes have seen . For although the words of God are conveyed by hearing , whereby faith cometh , Rom. 10.17 . Yet the most certain sense is that of seeing ; according to that well-known and approved speech of the Poet , Tardiùs irritant animos demissa per aures , Quàm quae sunt oculis commissa fidelibus — Things heard more slowly move the minde , then they Which are committed to faithful eyes —

Hence proceeds the tactual , approbative and experimental knowledge of the divine words . So that unto such experienced men , we may appeal ; Do you not see this truth ? do you not handle with your hands this word of life ? do you not taste , that the Lord is gratious ? 1 Pet. 2.3 . This is the most certain knowledge , and most beneficial attainment of the living Word of God , when we relish , savor , handle , see , and taste it ; when we have our share of what we know . Thus according to the old Etymologist , Sapientia est sapida scientia ; Wisdom is a savory knowledge of divine things .

I shall end this point with the Apostles prayer for his Philippians . For this I pray , Phil. 1. v. 9. that your love may abound 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in acknowledgement and all or every sense , Phil. 1.9 .

2. Only take heed to thy self , and keep thy soul diligently . In which words , we must inquire , 1. What this self is ; 2. What the taking heed and keeping of thy self , is ; and 3. What it is only and diligently so to do .

1. Moses explaines , thy self , by thy soul ; and thy soul , by thy heart . For so no doubt Animus cujusque is est quisque every mans soul and minde is himself , and is very frequently so used in Scripture , as I have heretofore shewen . Thus what S. Luke 9.5 . cals himself , S. Matth. 16.26 . cals his soul . And the soul is here explained by the heart : for although the heart sometime be specially taken for the affective part of the soul , Phil. 1. v. 9. and is so distinguished from the minde , Matth. 22.37 . Yet most-what it s understood more generally of all the parts of the soul , and the whole inward man : so , what is called the heart , Matth. 15.19 . is what is within , Mark 7.21 .

This is thy self here understood , when Moses saith , Take heed to thy self . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 turnd take heed , is passive , and properly signifies , Be thou observed , or kept ; and it is the Passive of the same Verb following ; howbeit the force and use of it , is reciprocal and reflex , as Deut. 2.4.23.10 . Josh. 23.11 . Mal. 2.15 . The LXX render this word by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to heed , which is elliptical and defective in regard of the sense : For it signifies no more then adhibere , to apply and lay to , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to apply the minde , the understanding , the thoughts , the heart , the memory : as we say , adhibere , applicare , adjicere , advertere animum , to apply ones minde to something .

This we often meet withal in Scripture , Esay 42.25 . he laid it not to heart : and 47.7 . and 57.11 . Ezech. 40.4 . Set thine heart upon all that I shall shew thee , Dan. 10.12 . Thou didst set thine heart to understand . This is done , when we fix our wandring thoughts and desires , by meditation , and laying them up in our memory , and reserving them for life and practice .

As for the manner , measure , and degree of keeping , it s two wayes expressed in the text ; 1. Only . 2. Diligently . 1. Only excludes all other keeping and care of any thing else to be kept , except thy self , thy heart , thy soul ; at least comparatively ; so that the keeping of thy self , thine heart , thy soul , is either sufficient of it self , in lieu of all other duties ; or to be preferred before and above all other .

To which is also added , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that which they render diligently , which imports two things ; 1. Not only care ; whence Hierom turns it Solicitè , carefully : and the Orator defines care , Aegritudinem animi cum cogitatione , a pensiveness of minde , with taking thought . 2. It implies also strength to be used , that thereby we may prove and improve our care : whence it s rendred by Valdè , which is Validè , strongly , mightily .

The Wiseman exhorting to the same duty , keep thy heart , saith he , with all diligence : which is better rendred in the margent , Prov. 4. v. 23. keep thy heart above all keeping ; which answers to the Hebrew , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; where 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is a note of comparison ; so that the Wiseman requires a great degree of keeping the heart , above all other keeping . And therefore Moses having exhorted Israel to keep himself , adds , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and keep thy soul diligently . The first precept is , only keep thy self , let it be thine only care . And when he thought that was not enough , he added , and keep thy soul diligently . The like addition we have , Zeph. 2.1 . Scrutamini vos ipsos , search your selves , an act of great diligence ; Zeph. 2. v. 1. yet the Prophet presently adds , & scrutamini , and search .

But a man cannot take heed or observe himself as he ought , unless he first know himself ; and therefore that precept which was famous among the wise Heathen , Know thy self , was said to come down from heaven .

That we may the better understand this , we must be very careful to make a Spagyric separation , and exactly sever that which is truly the mans self , from what is untruly so called . For although a man hath in him , much of the brute nature , while he lives according to sense ; and though every man hath in him some degree of reason , though most-what corrupt and defective , while he lives according to what is called the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the natural , animalish or souly man ; yet neither of these are truly and properly thy self . Thou camest forth from thy God ; thou art his off-spring , Acts 17.29 . and thou mayest truly and properly be said to be thy self , when thine heart and thy soul is defecated and purged from the defilement of the earthly man , and livest according to the words which thine eyes have seen , which are the precepts of the heavenly man . And this is thy genuine self . And therefore Solomon , after long inquisition and search after wisdom , in the conclusion of his Ecclesiastes , Chap. 12.13 . Eccles. 12. v. 13. Fear God , saith he , and keep his Commandements ; ( the words which thine eyes have seen ; ) for this is All man .

The reason why Israel must onely keep himself , his heart , his soul diligently , may appear from consideration 1. Of the thing to be kept : 2. The words to be kept in it . 3. The manner , measure , and degree of keeping them .

1. The thing to be kept , is thy self , thy heart , thy soul . Of thy self , O man , thou art weak , and the heart and soul which is either thy self , or the principal part of thy self , its weak and tender , and wants keeping . And therfore when the Wiseman gives the same precept , Prov. 4.23 . Keep thy heart with all diligence , he useth the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is properly to keep what is yong , tender , weak , and in danger to be destroyed . Whence 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 has the name , which signifies a tender shoot , or weak plant in danger to be troden down by the beasts , and therefore it s fenc'd about and kept . Such , and so chary ought to be the keeping of the heart . Yea , nature it self , in the natural heart , directs , with what care we ought to keep the rational and moral heart . It hath about it , for a covering , a strong skin which they call capsula cordis ; and about that , to fence it , a strong wall of ribs ; and that which we call the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or brest . How much more ought the rational and moral heart , the minde , will , and affections , to be kept with all , yea , above all keeping ? Nam pretium pars haec corpore majus habet ; This , then the body , hath a greater price .

Thou , thy heart , thy soul , is in danger to be lost , and that many wayes , especially two . 1. It s in danger to lose it self , by turning away from the Lord , Deut. 29.11 . running forth to outward things and so corrupting it self . 2. It s in danger to be lost by others ; yet not without the mans own betraying of his own heart . As Dalilah stole away Samsons heart : But his heart had first run out and followed his eyes , Judges 14.2 . and then she got his heart , 16.16 . and betrayed him to his enemies .

2. If the Casket be so pretious , how much more pretious and excellent is the Jewel in it ? It is no less no other then the Lord himself . Hos. 4.10 . They have left off to keep the Lord ; that is , to observe and wait on him , as his Priests and Levites were wont to do , Numb. 1.53 . and 3.36 . and to retain him in their acknowledgement , Rom. 1. v. 28. Rom. 1.28 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

3. There is reason also why the heart should be thus kept , from consideration of the manner , measure , and degree of keeping it . Which in reason must arise with the excellency of the thing to be kept ; and what is kept in it ; as also from the tenderness of it , and danger to be corrupted and lost . All which considerations inforce upon us an exact keeping , yea , such a keeping as is above all other keepings as the marginal reading hath it , Prov. 4.23 . Yea , adde to these the Wisemans reason on that place : Out of the heart are the issues of life ; whether we speak of the natural heart and the issues of it ; or of the moral heart and the issues of it , both are true . For the natural heart is the cause of the natural life , Primum vivens and ultimum moriens , first living , last dead . And if we speak of the true life , it is Christ , which is our life , Col. 3.4 . who dwels in our hearts by faith ; with whom , when he appears , we shall appear in glory . Whereof S. John speaks , now are we the sons of God ; but it appears not what we shall be , 1 John 3.1 . meantime with the heart , man believeth unto righteousness , Rom. 10.10 . And the righteous man lives by his faith , Hebr. 10.38 . And by faith his heart is purified , Acts 15.9 . And the pure in heart see God , Matth. 5.8 . And this is the eternal life , to know thee the only God and whom thou hast sent , Jesus Christ , John 17.3 . So that , whether we understand Christ our life , or our faith or righteousness by faith , and life by faith , and purifying the heart by faith , or seeing and knowing God and Christ by faith , all these refer unto the heart ; and so out of it are the issues of life . Whence it appears , that the keeping of the heart , is a business of the greatest moment in the world ; and therefore , in all reason , it requires a keeping above all keeping .

Whence we may take notice , that , 1. The precept is not , Take heed or look well to what is thine ; or to those things or persons that are about thee ; no , nor is it , look to thy body ; nor for what is needful for thy body ; nor for what may be an ornament unto thy body . The precept is directed to thee , to thy heart , to thy soul , to thine immortal soul ; which is none of all those things , but above them all ; and the taking heed to this , the keeping of this , must be above all the keeping of them all .

2. Hence it appears , that Moses supposed in Israel a power to take heed to himself and to keep his heart and his soul diligently . For surely Moses would not have given such a serious admonition from the Lord , nor would the wise Salomon directed by the onely wise God , have injoynd the same in vain , that every one should keep himself , his heart , his soul diligently , If no man had power so to do . At least they were confident that the Sons of wisdom , the Israel of God , Believeres in Christ , ( such as we all profess our selves to be ) that such as they have power over their own soules hearts and spirits , to keep them : Because they have in them the power of God , which is Christ himself , to keep them , 1 Cor. 1.24 .

3. A man cannot be too strict , too carefull , too diligent in the keeping of his own heart . He must keep it with all keeping , yea , above all keeping . So that what care and regard men have to their houses , their fields , their treasures ; the safety of their wives , their children , their friends , their servants ; Such care , such vigilancy , yea , greater care , greater regard ought to be had of the heart . If these must be garded , the heart must be re-garded , the gards must be doubled , in defence of the heart . If we set on locks , for the preservation of our treasure , we must set on locks , double locks and barres for the preservation and keeping of our heart .

4. If this care , this watchfullnes be required of every one , in regard of himself , Hebr. 13. v. 17. how great must their care , their observation be , who watch for others souls ? Hebr. 13.17 . Obey 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 them that lead you , and submit your selves ; for they watch for your soul , &c. How much greater must their care be , who have charge of all , 2 Cor. 11.28 . the care of all the Churches ? Such was S. Pauls charge . But the keeping of others , and Watching over them , is not the ministers duty onely ; but even every mans in regard of every man , according to his power . And therefore the wiseman , Ecclus. 17.14 . He , ( that is , the Lord ) said unto them , Beware of all unrighteousnes ; ( that 's a command to look to our selves , and to keepe our owne hearts ) and he gave every man commandement concerning his neighbour that 's the care for others . And , that men are grown careless and regardless of others , it proceeds from that Cainish nature , which men have gotten by long walking in the way of Cain ; It was his speech , Gen. 4.9 . Am I my brothers keeper ?

1. This justly reproves the gross mistake ( if we may so call it ) of this precept . Moses saith , only take heed to thy self , and keep thy soul diligently : And how many of the Apostate Israelites take heed to their brutish , those carnal selves , and keep their body diligently , take care of their flesh 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ? Rom. 13. v. 14. Rom. 13.14 . pamper their bodies , feed them riotously and gluttonously , clothe them gorgeously . They who wear soft raiment , are in Kings houses , saith our Lord , Matth. 11.8 . Should some one of our Saviours genuine Disciples behold our Congregations , he would think we were all Courtiers .

2. Others , when they are counselled by Moses to take heed to themselves , and keep their souls diligently , let them alone to provide for their natural , their animalish selves , and they keep their souls diligently : Their money is their souls , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Gold is the blood and soul of these men .

Meantime that divine self that off-spring of God its troden under the feet of the beastly the brutish self , the sensual self . The immortal soul born out of God , and created to bear the image of the heavenly , it s wholly neglected , miserable , poor and naked .

This , this is the wisdom of the carnal man to take great heed unto the flesh , which is corruptible , and must shortly perish ; to provide with greatest care for the body , which is no better then a man-case , feed it , clothe it , deck it , wash it , trim it , rub it , paint it , powder it , spot it , &c. In cute curanda plus aequo operati , Too busie men and women are in caring for their skin . As for the immortal soul bought with an inestimable price , which should feed on faith , Psal. 34. v. 3. Psal. 34.3 . and be gloriously clothed with the Lord Jesus Christ and his Spirit , made to be the dwelling of the Deity ; it s so little cared for , so slighted and disregarded , as if indeed it were not at all . Minima maximi , maxima minimi aestimantur , least things are most regarded , the greatest least .

O thou degenerate , unworthy , brutish man ! Consider once what thou art , and know thy self . Call thy self seriously to an account , whence thou art ; and of how noble a stock ; who was thy maker , and for what end he made thee ; and how unlike thou art unto thy God to whose image thou wert made ; and how unlike thy self when thou camest out of Gods hands . Humble thy self , and sit in the dust , whereinto that flesh thou tamperest , is ere long to be resolved . Put off thine ornaments , that the Lord may know , what to do to thee , Exod. 33.5 . Clothe thy proud flesh with beasts skins , as our God clothed sinful Adam , to teach him thereby mortification of his sin , Gen. 3.21 .

Be exhorted , O Israel to take heed to thy self , to keep thy heart , to keep thy soul diligently . Care , O care for thy soul as a thing of greatest price ; as that , whose worth cannot be countervailed by all the creatures , as being better worth then all the world . For what shall it profit a man if he shall gain the whole world , Mark 8. v. 36 , 37. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and lose ( or be punished with the loss of ) his own soul ? Or , what shall a man give in exchange for his soul ? Mark 8.36 , 37.

Consider how easily the heart walks after the eyes , Job 31.7 . How slippery our standing is , how dangerous our fall ; that being fallen , we can never rise by our selves ; that sin which defiles the soul , may be engendred by an evil word ; yea , by a vain thought , Jer. 4.14 . Jer. 4. v. 14. O Jerusalem cleanse thy heart from wickedness , that thou mayest be saved : How long 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 wilt thou cause thy vain thoughts to lodge in the midst of thee ? That , consent unto the temptation , compleats and perfects the sin . That sin being perfected , brings forth death . O what great need therefore is there that we take heed to our selves , and that we keep our souls diligently , that we keep our hearts above all keeping !

The meanes to keep thy self , thine heart , thy soul , O Israel , is not here prescribed by Moses ! The most effectual meanes was reserved for him whom the Lord would raise up , who should be like unto Moses . For surely the Lord ( such is his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his moderation and equity ) would not injoyn such an hard duty , as this is , to be done , but he would also shew the most effectual meanes and way , how it should be done . Wherefore the Lord Jesus , whose main end of comming into the world , was to save mens soules , he prescribes two powerfull expedients and meanes to be used by his disciples , for the effecting of it , Luke 9.23 . 1. Self-denyall , and 2. Taking up the Cross . 1. Self-denyall stands as a Porter to keep the dore of the heart ; And therefore 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which we turn to keep , signifies all the Porters duty , in three acts , Observare , Cohibere , prohibere . 1. To observe who comes in , and who goes out . For so every one ought to take heed , what thoughts enter into his heart , and what desires run out . 2. To keep the heart at home , that it go not after the eyes , Num. 15.39 . 3. To award and keep off temptations , Job . 31.1 .

2. The Cross and patience of Jesus Christ is as a strong dore , with locks and barrs to withstand and bear off all forcible entry . And therefore 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies a Prison-house , Gen. 40.3 . According to our Lords precept , Luke 21. v. 19. Luke 21.19 . In , or by your patience , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 possess ye , or , gain ye the possession of your souls .

Such diligent heed must be taken , for the avoiding of great evills that otherwise will follow . That 's the third divine Axiom .

3. Israel ought to take heed to himself and keep his soul diligently , lest he forget the words which his eyes have seen , and lest they depart from his heart .

This point adds to the former , the consideration of the ends , why Israel ought to take heed to himself , and keep his soul ; and these ends are powerful reasons of this important duty , from the great and imminent danger which will ensue upon the neglect of it .

Wherein we have 1. The caution or warning ; only take heed to thy self , and keep thy soul diligently . 2. The peril and danger that otherwise will follow , lest thou forget the words which thine eyes have seen ; and this danger brings in another ; lest these words depart from thine heart .

Herein we must enquire , what forgetfulness is ; which , because its a privation , and privatives are best known by their positives , we must first learn what memory is , and what it is to remember : which according to Plato , Speusippus , and others of that School ; is Cogitationes conservare , to keep our thoughts . And they say , that the better memory is Dispositio animae inhaerentem veritatem custodiens , a disposition and frame of the soul keeping truth inherent in it . But these descriptions seem too strait for the nature of memory . Others therefore ascribe two offices unto it ; others three . 1. To lay up in memory . 2. To retain . 3. To recall to minde . The two former may be reduced to one ; 1. As to keep and retain the thoughts . 2. To recal them when they are lost , or in danger of losing , when we have use of them . Thus Jacob 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 laid up and kept in his memory the dreams of his son Joseph , Gen. 37.11 . So did Mary keep in her heart 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , all the words which were spoken of Christ , by the Shepherds , Luke 2.19 . Luke 2. v. 19.51 . And again v. 51. His Mother kept 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 all these words . Our Translators turn 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the former place , things , in the later , more advisedly , sayings . And as to remember , is to commit and retain our thoughts in memory , so likewise it signifies to recal them , as Luke 22.61 . Peter remembred the words of the Lord , Luke 24.6 , 7 , 8. To forget therefore is to lose our thoughts , and let them slip out of our custody and keeping . So the Apostle understood forgetfulness , Hebr. 2.1 .

If we inquire into the reason of this warning , it proceeds from the great love of God toward his Israel .

1. He knowes the excellency of the words and things committed to our trust , and the custody of our memories , even the holy and blessed Trinity , and the work of our creation , Eccles. 12. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 thy Creators : the Law of God the Father , Malac. 4.4 . The Redemption by Jesus , figured by bringing Israel out of Egypt , Deut. 16.3 . Jude v. 5. Vulg. Lat. Sins committed against so great grace , Deut. 9.7 . Ceasing from our sins , figured by the Sabbath , Exod. 20.8 . and many the like : which is not a bare memory , but such as puts us upon sutable duty . Verba sensuum innuunt affectum , & effectum ; words of sense ( inward and outward ) import affection and effect answerable thereunto , as Deut. 8.18 , 19 , 20. Psalm 22.27 . and many the like .

2. These are too sublime , and of too high a nature , for the foolish heart of man left to it self , to contain , Prov. 24.7 . And there is in us , by corrupt nature , a stupidity and dulness in regard of spiritual things , Hebr. 5.11 . And Satan with his evil spirits ( interpreted by our Saviour the fowls of the air ) is watchful to catch the Word of God , out of the heart , when it is sowen , Matth. 13.19 . He is ready 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to drink and swallow up the precious liquor of the spiritual doctrine , if we let it slip , and it run out of our vessels , 1 Pet. 5. v. 8. Hebr. 2.1 . 1 Pet. 5.8 .

3. The memory it self is frail and weak , as a vessel that has got a fall , that 's crackt and riven . So saith the Wiseman , that the inward parts of a Fool are like a broken vessel : he will hold no knowledge as long as he liveth , Ecclus. 21.14 .

4. The memory is too often full of somewhat else ; and so intùs existens prohibet extraneum ; a vessel full of one liquor , will not hold another . Non datur penetratio dimensionum , two bodies cannot be in one place ; nor two contrary spirits in one soul . The Fool full of his own knowledge , cannot receive divine understanding , Proverbs 30.22 . Great need therefore there was that the Lord should warn us of this danger .

1. Whence we may observe , the Lord hath given us the tutelage and gardianship of our selves , our souls , our hearts ; and what is that but our memories , whereby we retain holy thoughts and the divine words which our eyes have seen . Plato tells us , that Mnemosyne is the Mother of the Muses . The meaning is , that the memory brings forth , and nourisheth all the good thoughts . It is the true inward Eve , the Mother of all the Living ones ; which brings forth unto us spiritual Children : According to which , whosoever doth the will of God , he is the Mother of Christ , Matth. 12.50 . For all the senses outward and inward were made for the life , especially the two disciplinary senses , Seeing and Hearing . The Lord hath given them both for this end . And therefore the eye is a seeing eye , when a man sees the divine Words , and discerns aright what the will of the Lord is : and the ear is an hearing ear , when he obeyes the commands of God . And therefore the wiseman tells us , that the hearing ear and the seeing eye , the Lord hath made even both of them , Prov. 20.12 . Whence our Lord , he that hath an ear to hear , saith he , let him hear , Matth. 13.9 . Rev. 13.9 . Thus the retentive memory and the heedfull thoughts are given unto man as his meet help before him , Ephes. 1.4 . Thus the woman was created for the man , 1 Cor. 11.9 . to bring him forth living children , and to keep the house of his heart .

Thus the thoughts are brought under the obedience of Christ , 2 Cor. 10.5 . and they are serviceable unto God and Christ who is our life , and heed and keep his words , the words of life . This is the wife of which Solomon speaks ; and thus the Wise man gives excellent counsel , Eccles. 9.9 . See , or injoy life , with the wife which thou hast oved , all the dayes of the life of thy vanity , which he hath given thee under the Sun , all the dayes of thy vanity ; for that is thy portion in this life , and in thy labour which thou takest under the Sun . And an excellent portion it is , in this vain life ; that with our wife , our memory and thoughts we may see and enjoy the divine life , and the words of life , and keep the words of life in our heart and in our soul all the dayes of our vain life . For unless thus , or in like manner , the advice of Solomon be understood , a sensual Epicurean might make notable use of it , to confirm himself in his voluptuousness .

2. There is danger , imminent danger , lest our memory pregnant with good thoughts , miscarry through forgetfulness , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which the LXX turn 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , least happly , or unhapply rather , or lest at any time . In this expression some evill instrument is imported , as doubted or feared ; and so Danger is defined , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the neerness of evill .

3. Note hence the goodness of our God , who warnes us of the danger . So often we finde the Lord warning us to take heed , lest the evill surprize us , Gen. 3.3 . Touch it not lest ye die . Fly to to the Mountaines , lest yee be consumed in the iniquity of the City , Gen. 19.15 . Num. 18.32 . Pollute not your selves lest yee die . Circumcise your selves unto the Lord , lest my fury come forth like fire , and burn that none can quench it ; because of the evill of your doings , Jer. 4.4 .

4. If thou takest not heed to thy self , and keep not thy soul diligently , thou wilt forget the words which thine eyes have seen . The remembring of Gods words , requires an exact , a diligent an onely taking heed to thy self , an onely keeping of thy soul ; otherwise thou wilt forget them .

1. This is a just reproof of all those who heed not the words which their eyes have seen , but carelesly forget them , and let them slip .

2. Yea , though they have many monuments and memorials of Gods favour , which might put them in mind of him and his will and his words ; Yea , the whole world of the creatures might mind them of their Creators , yet how many are there 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , even Atheists and without God in the world ? Ephes. 2.12 .

3. Nay , through the depraved nature of man , it comes to pass , that what , in all justice and reason , should remember us of our God , even that occasions men to forget him and his words . The Lord supposed this possible , Deut. 8.9 . — 14. & 32.15 . and the prophets feared it , Prov. 30.9 .

4. But most reproveable are they who oppose and maligne the remembrance and remembrancers of God , his will , his wayes , and his words unto them . Against such , our Lord denounces an heavie judgment , Matth. 23.34.35 . I send unto you Prophets , and wise men , and Scribes , and some of them ye shall kill &c. From the bloud of righteous Abel to the blood of Zachariah whom ye slew between the Porch and the Altar ; — all shall come upon this generation . It seemes an harsh sentence . For the Lord saith , I the Lord thy God am a jealous God visiting the sins of the fathers upon the children , to the third and fourth generation ; but here the Lord revenges the bloud of righteous men to the Thirtieth and Fortieth generation ; for so many , yea , more generations passed from the bloud of Abel , to the Scribes and Pharisees , whom the Lord threatens here . So dangerous it is to persecute righteous men , especially the Lords Prophets , Scribes , and Witnesses Ambassadors , Agents , and Remembrancers : 'T is a serious dinuntiation ; Touch not mine annointed and do my Prophets no harm , Psal. 104. He that toucheth them , toucheth the apple of his eye , Zach. 2. And do we think , it belongs no neerer unto us ? Would God it did not ! But I appeal to any soul , who hath taken notice of its own actions and the workings of God upon it , how many godly motions , how many pious inspirations , how many breathings towards this God , hast thou received from his spirit , yet hast thou killed and crucified them , put them off with worldly mirth ? And so hast thou killed Abel in the field ; Abel is a mourning according to Philo , and a breathing towards God , &c. He was slain in the field , that is , the world , saith our Saviour , Matth. 13. even the field of the earthly and worldly heart ; wherein the world is set , Eccles. 3.11 . How often hast thou been moved by the feare of thy God , to depart from all sin and all iniquitie ? How often hast thou been put in mind by thy God , yea , how many pious purposes and intentions hast thou had to mortifie them , and to consume them upon the Altar of Christs patience ? Yet instead of killing thy sinns , thou hast killed those holy and godly admonitions and counsells of the spirit , and what is this but to kill Zachariah , that is the memorie of the Lord , or the admonition of the Lord , and that between the Porch of the Temple ( that 's the fear of the Lord , and the Altar , that 's the patience of Jesus Christ , and so deprive our selves of the birth of Iohn the true grace of the Lord .

But malum accidit malo , as links of a Chain , one drawes on the other . The peril here whereof thou art warned , O Israel , is concatenatum malum , the evil of forgetfulness drawes in another evil , the departure of these words from the heart . And that is the second danger , lest they depart from thine heart .

These words some understand to be no other then a second expression of the same danger , lest thou forget the words which thine eyes have seen , lest they depart from thine heart . Others rather understand by the heart here the affective part of the soul ; whereby it becomes retentive of the words which our eyes have seen , and in love cleaving unto them .

But we must remember , that the memory retains God himself and his Christ and holy Spirit , and the words of life , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the living Oracles of God . And therefore when these are neglected , slighted and forgotten by us , they depart from us in fury and indignation . When his words and commands are neglected and contemned , the Lord himself is neglected and contemned . Wherefore be thou instructed , O Jerusalem , ( it is the the Lords exhortation to his Church , Jer. 6.8 . Jer. 6. v. 8. ) lest my soul depart thee . Most unwilling the Lord is to depart from the soul . Our soul is , as it were , a part of his ; and we are as it were joyn'd and continued unto him as one with him , 1 Cor. 6.17 . He that is joyned unto the Lord 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , agglutinatus , glued as it were , and intimately united unto the Lord , he is one spirit ( the Syriac adds , ) with him . And therefore it must needs be irksom , and painful to part from him , as a bone dis-joynted and parted from its bone ; & so the word in Jer. 6.8 . signifies , as the Translators acknowledge in the margent ; and it is so used , Gen. 32.24 . And indeed it most concerns us , and in all reason we should be most sensible of it , when our soul is dislocated and out of joynt , and so it is , when the Lord departs from it ; because we have first departed from him . And therefore he complains , Ezech. 6.9 . I am broken with your whorish heart that hath departed from me .

And therefore the Lord , out of his great love , seems sensible of such paines as accompany dis-joynting , or wounding , or breaking of the body part from part .

Wherefore the Lord out of intense love , exhorts us , Be instructed , or corrected , or instruct thy self , O Jerusalem , Ne avellatur anima mea , ( so Arias Montanus turns it , ) lest my soul be violently pluckt away from thee as unwilling , yet forced by thee to depart from thee . And what will come of it ? lest I make thee as a Desart , a wasted desolate land not inhabited .

These words must not depart from thy heart all the dayes of thy life . Thou hast no warrant to neglect the heeding of thy self , or keeping of thy soul , no , not one day of thy life .

The reason is ; 1. Our God is the God of all our times , all our dayes .

2. His words are the words of this life , Acts 5.20 .

Be exhorted , O Israel , only to take heed to thy self and keep thy soul diligently , lest thou forget the words , which thine eyes have seen , and lest they depart from thy heart , all the dayes of thy life .

Solomon having exhorted his son or disciple , to heed his words , and give attention to his sayings , Prov. 4.20 . well knowing the common guise of hearers , to let what they hear , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , slip , or drop like water thorow a riven dish , as that word properly signifies , Hebr. 2.1 . he adviseth his son to beware , lest the wicked cause these words to depart from his eyes . For so the word is in Hiphil , and requires 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to be understood , out of the verse before , Prov. 4. v. 21. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ne recedere faciant , let not the wicked cause them to depart from thine eyes ; but that he keep them in his heart , as an hidden treasure laid up in the midst of his heart , as most dear unto him .

This keeping of them will not be in vain ; for they are words of life to those who finde them , v. 22. And whereas some Physical Receipt may be soveraign for the cure of some one or other disease , this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 this Receipt or received doctrine , as he calls it , ver. 2. of of that Chapter , it s a Catholicon , an universal medicine , its health to all their flesh . Which is literally and really true ; for the healing doctrine of the Word , 1 Tim. 1. v. 10. as the Apostle calls it , 1 Tim. 1.10 . not only restraines the concupiscible from all excess and riot , from all surfeting and drunkenness , from all chambering and wantonness , all foolish and hurtful lusts , which betray the soul unto these exorbitancies ; but it moderates also the passions of the irafcible , as anger , fierceness , indignation , desire of revenge , vain fears , vain hopes . Which spiritual maladies , the learned Physitians in their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , plainly declare to be the causes of many bodily diseases .

But though the words of wisdom be attended unto , though laid up in the heart , yea , in the midst of the heart ; yet unless the heart it self be well kept , we are in danger to forget the words which our eyes have seen , and they will depart from our heart .

To prevent so great an evil , its needful that we learn an Art of memory , a method and way to keep these words ; For certainly , by corrupt nature , we are not able to keep them .

Herein we must proceed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Somewhat that hinders , must be removed , and some positive helpful means used .

1. As for the former , I shall name some impediments of the natural memory , and the removal of them , with Analogy unto spiritual hindrances and removal of them also .

The corrupt animal spirit hurts the natural memory . And many unclean spirits there are which destroy the remembrance of those words which our eyes have seen . One ye read of in Mark 1. Yea , Mark 5.2 . there 's a whole Legion of them in one man who dwels in the tombs , even in dead works . He cannot be bound with the bands and fetters of the Law , but he breaks them , and casts them away , Psal. 2. Such unclean spirits ye read of , who have destroyed the memory of God and his Word , extreamly in these last dayes , Revel. 16.13 , 14. Jer. 23.14.27 . How needful therefore is it , to discern of the spirits , whether they be of God or not , 1 John 4.

2. The Physitians say , Delirium & phrenitis causat oblivionem ; when the reason is lost , the memory is lost . 'T is the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the guide and rudder of the soul . The Prodigal for this reason , forgat his fathers house ; as it is evident from hence , that afterward he is said to come to himself , Luke 15.

3. A third hurt of the memory is said to be negotiorum moles , incombrance with many businesses , Mark 4.19 . the cares of this world , and the deceitfulness of riches , and the lusts of other things , choak the word . And therefore the Apostle exhorts us to lay aside every weight , and the sin that besets us in every circumstance , Hebr. 12.1 .

4. That which they say , helps the natural memory , hurts the spiritual , namely , images . For experience hath proved that hereby forgetfulness of God and divine things , hath crept into the Church of God . Hereby the antient people of God were extreamly deceived . They made an Idol to help their memory of God , and thereby the lost it , Psal. 106.19 , 20 , 21. They made a Calf in Horeb , and worshipped the molten image , &c. Then followes , they forgat God their Saviour . And it is a vain impiety to set men to look Pictures and Images of God the Father , Son , and Spirit , which draw down the thoughts from conceiving a-right of God to be a Spirit , unto corporeal and sensible things .

2. Come we to positive helps . Certain it is , Quae curamus , meminimus . Those things which we take heed unto , and take care of , those even when we are old , we remember ; especially when we fasten them in our souls by meditation on them day and night , Psal. 1.

They are wont to preserve the natural memory , with certain ointments applyed to the head . Such a spiritual unction we receive from the holy One , 1 John 2.20 . which remembers us of all that ever we have done , John 4.29 . which will teach us all things and bring them to our remembrance , Chap. 14.26 .

For although the memory be the keeper of those words which our eyes have seen , yet Quis custodiet ipsum custodem ? — who shall keep the keeper it self ? unless God himself through faith and patience keep the heart and memory , it will forget the things which our eyes have seen . And therefore Solomon exhorts us to keep our heart above all keeping . Surely his meaning is not , that we should keep it above all power we have to keep it ; the keeping of the heart above all keeping , is the committing of it unto God by prayer and resignation of our selves unto him .

Prayer therefore is to be made unto him by lifting up the heart and minde unto him : as naturally when we imagine any thing , we lift up the fore-part of our head . When we would recall any thing to memory , we lift up the hinder part of the head towards heaven . From him descends every good giving and every perfect gift . He it is who preserves us from all evil ; yea , he it is who will keep our soul , yea , the Lord will preserve our going out and our comming in , from this time forth and for evermore , Psalm 121.7 , 8.

Hitherto we have heard the former precept touching the keeping of our own hearts , that we forget not the words which our eyes have seen , and lest they depart from our heart all the dayes of our life . We should proceed unto the next Axiom touching the conveyance of them to our sons and our sons sons . But that precept is more fully delivered , Deut. 6.6 , 7. and there I shall speak of it , if the Lord will .

The Lord will not hold him guiltless that taketh his Name in vain . ] The word which we turn , To hold guiltless , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Deut. 5. v. 11. The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies to be clear from a fault , or from a punishment : And accordingly there are different translations of the words . The LXX render them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Lord will by no means purge the man , &c. Arias Montanus also turns the words , Non mundificabit , the Lord will not cleanse the man . So Exod. 20.7 . and 34.7 . Numb. 14.17 . In which sense , the Arabic and Chaldee may be understood . Other Translations in all languages that I have seen , render the words as ours do , or to the same effect , as not to clear from punishment . The phrase 't is according to a figure called in Rhetorick 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , containing much more in it , then the words seem to express . Such is that in the Poet , Nec tibi cura canum fuerit postrema , — if applyed to one who spent his time in following Hounds : as if he should have said , you spend much of your time and care that way . We have like examples in Scripture , 1 Sam. 12.21 . Follow not after vain things , that will not profit , he means Idols ; which not only not profit , but do the greatest mischief , Jer. 32.35 . They caused their sons and their daughters to pass thorow the fire to Moloch , which I commanded them not : No , he severely prohibited it , Levit. 18.21 . Such a figure we have in these words , if understood in this sense , he will not hold him guiltless , that he will certainly punish him . ; he will not leave him unpunished : so Luther in his translation . Both Translations are divine truths ; and the truth saith , let nothing be lost .

They are serviceable unto two sorts or degrees of men . 1. One under the Law ; such are acted by the spirit of fear ; and so it is a demonstration , the Lord will not hold him guiltless , but will certainly punish him . 2. Others are under grace ; and to them the Law is spiritual ; and so it is the will of God revealed unto them , that the Lord will not cleanse him from his sins , who takes his Name in vain . And that its such a revelation of grace , appears , Exod. 34.7 . Numb. 14.17 . where it is reckoned among all the names of God , wherein he declares his goodness and grace unto Moses .

The name , nature , and being of God , may be taken , or born in vain or falsly ( so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies ) two wayes ; 1. More especially by false swearing , so the Chald. Paraph. the Syriac and Arabic versions here . 2. By hypocritical pretences and arts of seeming holy , just and good , like unto God , without the reality , truth and being of these in the heart and life . The holy Ghost meets with both these , James 5.12 . Where first the Apostle prohibits vain and false swearing ; Above all things my brethren swear not , James 5. v. 12. neither by the Heaven , nor Earth , nor any other oath , ( then he forbids hypocrisie : ) but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that your yea be yea , and that your nay be nay , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , lest ye fall into hypocrisie . So the Tigurin Bible , Arias Montanus , Castellio , Luther , two Low Dutch , and four of our old English Translations .

I would now propound the question to the godly Reader , what might be the cause of so great conspiracy among the Translators in different tongues , that they have enclind to render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Lord will not leave him guiltless and unpunished , rather then , the Lord will not cleanse him ? There is no doubt but the words will bear both Translations , as hath been shewen . But I much fear , the true reason is , men rather desire to be clear'd from the guilt and punishment of their sins , then to be cleansed from the sins themselves . Is it not so ? why otherwise do so many understand the Angel Gabriels etymologie of the Name Jesus , Mat. 1.2 . For he shall save his people from their sins , rather of the punishments , then of the sins themselves ? And the like mis-understanding there is of many like places , as I have formerly shewen .

The reason why the Lord will not cleanse hypocrites who bear his name vainly and falsly , may be , because hypocrisie pollutes and defiles the name of God , Ezech 20.39 . they offered outward sacrifice to the true God , yet inwardly had their idols in their hearts , as Ezech. 14.2 , 3. These are said to defile God name . So are they said to pollute the Sanctuary of strength , who take away the daily sacrifice , that is , the mortification of sin , and our daily dying thereunto . And therefore , according to that Lex Talionis , the law of rendring like for like , the righteous God will not cleanse such hypocrites , 1 Cor. 3.17 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Cor. 3.17 . If any defile Gods Temple , him will God defile . That is , he will leave him in his pollution , and not cleanse him , according to Revel. 22.11 . He who is filthy , let him be filthy still .

1. Whence it appears , that the alone outward performances of duties , wherein the Name of God is pretended , do not purifie a man from his sin . Such are giving of almes with a Trumpet , praying to be seen of men , and fasting for the same end . Unto all these our our Lord adds , they have their reward , Matth. 6.2.5.16 . What they desire and aim at , they have ; namely , the applause and praise of men . But the inward cleansing from sinne is not obtained by these outward performances ; that 's gotten by righteousness , Dan. 4.94 . It was Daniels counsel to Nabuchadnezzar , do away thy sins by righteousness , and thine iniquities by being merciful to the afflicted . And therefore the inward good intention of the heart , mercy , and compassion , and the like spiritual graces must accompany almesgiving , and thereby the cleansing is obtained . So our Lords speech is to be understood , as its clear by the context , Luke 11.41 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. which our Translators turn , Give almes of what ye have , which they render otherwise in the margent , as ye are able ; neither way well 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 are inexistentia , as Arias Montanus well renders that word , and so the words will afford this sense , give or offer ye the things which are within ( such as I named before ) your almes or merciful gift ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and behold all things are clean unto you .

For that which cleanseth and purifieth , is somewhat of God and Christ , not the outward work , although that also ought to be done . So the Apostle , 1 Cor. 6.11 . but ye are washed , but ye are sanctified , but ye are justified by the name of our Lord Jesus , and by the Spirit of our God . Unless there be that inward purger and cleanser , the work is not wrought . Outward shewes and pretenses how specious soever , are uneffectual . This the sons of Sceva found with a mischief , when they adjured those who had evil spirits , by the Name of Jesus , Acts 19.14 , 15. The evil spirit answered , Jesus I know , and Paul I know ; but who are ye ? And the man who had the evil spirit , prevailed over them . As the Galls having taken Rome , they came upon the Senators , who were invested with their Robes and all Ensignes and shewes of majesty , whom the Galls slew like beasts , whom at first they had looked upon as gods .

2. What a poor opinion , hypocritical men have of the true God and his Name : they make him and his Name inferiour and serviceable to their poor base ends , a little wealth , a little honour , a little pleasure . Ahab wanted but a little spot of ground ; and the Kings name and Gods name must be taken in vain for the obtaining of it . What a preposterous inverting and perverting things is this ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Sursum deorsum , susque deque , turning of things upside down , setting the means above the end , the end below the means ; God and his name must serve a turn . What ever any hypocrite does , though evil , yet somewhat of God , is pretended for the warrant of it , as when he saith , its just , its equal , its true , its right , Jer. 50.7 . John 16.2 . In nomine Domini incipit omne malum , mischief begins with the name of the Lord , as they said of old , concerning the Popes Bulls .

But this taking of Gods name in vain , shall be in vain to them who so take it . For though the hypocrite , by his turning things upside down , may possibly deceive a man , yet God his Maker he cannot deceive . And therefore the Lord denounceth a woe to those who seek deep to hide their counsel from the Lord , Esay 29. v. 15 , 16. and their works are in the darkness ; and they say , who is seeing us , and who is knowing us ? This woe shall be 1. To their work ; that shall be frustrate . Your subversion or turning of things , shall be esteemed as the Potters Clay . For shall the work say to him that made it , he made me not ? or shall the thing framed say to him that framed it , he understood not ? 2. And this woe shall be to their present state , which , in requital to their subversion , shall also be changed . Is it not yet a very little while , and Lebanon ( figuring the Gentiles state ) shall be turn'd into Carmel ( very fruitful , as the Jewes had been , through the blessing of God upon it , ) and Carmel shall be esteemed a Forest . Whereby the Prophet implyes the conversion of the Heathen unto Christ , whom the Jewes should reject ; as the words following evidently prove . And what was charged as a crime upon the Apostles , that they turn'd the world upside down , Acts 17.6 . had yet a truth in it , when , what was above and high in men , Luke 16.15 . so that they called the prowd happy , Malac. 3.15 . that is , brought low ; and the brother of low degree glorieth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in his height , James 1. v. 9 , 10. and the rich 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in his abasement , James 1.9 , 10. when every valley is filled , and every Mountain and hill is brought down , Luke 3.5 .

3. Learn what manner of people , Gods Israel is ; no vain and empty men ; no , they have God and his fulness in them , Ephes. 3.19 . filled or filling unto all the fulness of God . Ephes. 3. v. 19. They have his name written on them , Revel 3.12 . Jehovah is the being ; so that great name signifies ; not the shew , not the seeming only . They have his mercy , his grace , his long suffering , his goodness , his truth in them , that 's his name for ever , Exod. 34.7 . They have his love in them , John 5. that 's his name , 1 John 4.8.16 . These are the true Esseni which have their name , saith Epiphanius , from Jesse , the father of David . Jesse is the very being it self , without fiction , without hypocrisie .

Be we exhorted to a most serious earnestness and sincerity in the bearing of Gods name . T is worth all thy love , all thy reverence . And why then hadst thou rather seem to be , then in earnest and indeed to be , what thou wouldst be thought to be ? If the shew and form be so highly esteemed by thee , how much more will the substance it self , if thou knowest it ? It is worth our inquiring what name thou bearest , and whether the name of thy God and his Christ ; and if so , whether in vain yea or no.

John sent his Disciples unto Jesus , Matth. 11. to inquire , whether he were the Christ or no ; our Lords answer was , the blinde see , the lame walk , &c. Many there are , penitent men , disciples of John , who would gladly come to Christ ; they enquire after Christ ; would gladly bear his name : canst thou answer them so ? canst thou shew by thy life and works , that thou bearest Christs name ? So when the Greeks came to Philip and Andrew , desiring to see Jesus , John 12. Our Lord shewed them himself , and his Disciples , in their death and life , a grain of Wheat dead and living , and bringing forth much fruit ; that is Iesus . Canst thou shew them Iesus , in his death or life ? canst thou shew thy self dead with him , and risen with him ? Then will mighty works shew themselves in thee ; as Herod reasoned . Thus doing we shall not bear the Lords name in vain , while we are bringing forth fruit ; but he will purge us , and we shall bring forth more fruit . Hereby the name of the Lord shall not be polluted or dishonoured by us ; but in this , the Father shall be glorified , that we bring forth much fruit , SER. XIV . and be made the disciples of Iesus Christ . John 15. v. 2.8 . So will he cleanse us when we thus bear his name . Even so , O God , make clean our hearts within us ; and take not thine holy spirit from us !

Thou shalt not kill . ] What ? not according to Law and justice ? Deut. 5. v. 17. Is the act of the Magistrate here inhibited , who proceeds according to the Law of God , when he adjudgeth him to die , who bath shed mans blood ? Gen. 9.6 . No act of justice , is hereby forbidden , but established rather .

But what if a private man kill another ignorantly , whom he huted not before time ? Deut. 19.4 , 5. Casually comes not under this precept . It s possible a man may not lie in wait to shed blood , yet may God deliver a man into his hand , whom , though he slay , yet he is excusable ; for the Lord hath provided Cities of refuge , and propounds a case , whereby he , who kills another , shall not be put to death , Deut. 9.4 , 5.

Yet the act of the Magistrate , and of him who slayes another , without laying wait for him , both acts come under the word killing . Which therefore is not adequate and proper to this prohibition before us . Yea , the taking away life , from the beast , for the sustenance of man , is killing also , but not forbidden .

The killing here forbidden in regard of the object is of an innocent person ; in respect of the act , it s wilfully and felloniously committed , and out of propense malice , as our Lawyers speak . And that is Murder ; as our old Translators have held forth this Commandment , in these terms ; Thou shalt do no murder . The old is better . Touching this word , as I remember , I spake somewhat on Exod. 20. parallel unto this place before us .

But because in the book of Deuteronomie there is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an iteration and repetition , as of the Law , so of divers other matters formerly spoken of in the former books , I shall either wholly waive , or very briefly touch upon what arguments I have spoken unto .

The Law is spiritual , whereunto our Lord here directs us . As for the outward murder , of what extent it is , and what punishment is due unto it , humane lawes , civil and municipal take cognisance of it . The spiritual murder is committed 1. Against ones own soul ; or 2. Against ones neighbour , or against ones God and his Christ .

There is a murder committed against ones own soul , Prov. 6.32 . and 29.24 . Job 5.2 . In these and like cases a man is felo de se , a self-murderer .

2. Spiritual murder is also committed against ones neighbour , Matth. 5.21 , 22. 1 John 3.15 .

3. There is also a spiritual murder of the divine nature and the Lord Christ , three wayes : 1. In Adam , when his innocent nature in us is murdered , Revel 13.8 . 2. In the flesh upon the Cross , 1 Cor. 15.3 . 3. In the spirit , so often as his good motions in us are suppressed , Hebr. 6.6 .

These , and such as these he calls murderers . For whereas every sin hath the name from the end , whereat it aimes , and is to be esteemed according to the will and purpose whence it proceeds ; as wrath , envie or hatred against our neighbour may be called murder ; because they tend thereunto , and the will and purpose of him , who is angry , envious , or malitious , is a murderous will and purpose , although really and in the event , they murder not their neighbour . Even so the wrath , envie , and malice against the Lord and his Christ , may be called murders , although they proceed no further then the perverse will . Ye go about to kill me , saith our Lord , John 8. So Traytors are esteemed and suffer death , according to their will and purpose , although they effect it not .

What reason is there for this ? There are in the heart these three notable parts : 1. The Rational , the 2. Concupiscible , and the 3. Irascible ; which answers unto these three necessary Offices in a City ; the chief Magistrate , which is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the rational ordering all things by reason : the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the concupiscible , which is the Quaestor or Treasurer , who provides and layes out for what is necessary for the support of the City . Now if any obstruction or hindrance happen in the execution of the Questors office , then ariseth in the heart 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the irascible , which answers to the Militia and Garrison-souldiers , who remove those impediments and obstructions . This irascible , though it be the seat of more compounded affections , yet the principle here understood is wrath or anger ; which is not sin , because implanted of God in our nature ; and the Psalmist really distinguisheth them , and after him the Apostle ; Be angry and sin not : Howbeit from the exorbitancy of the concupiscible , the appetite inflamed toward something desirable , and hindred from fruition , naturally there is a boyling of the blood about the heart , whence the Questor or Treasurer desires the help of the Militia , the souldery , for the removing of the impediment . The wrath being kindled , sometimes burnes excessively and beyond measure ; and it is a sin .

We shall observe this in the way of Cain , as S. Jude calls it , v. 11. Cain signifying possession and peculiar propriety in the flesh , desiring , yea , ingrossing all things natural , humane and divine ; all must serve it , as Psal. 73.9 . According to Martin Luther , what they say , must be spoken from Heaven ; and what they speak , must prevail upon Earth . Whence it is that the sensual propriety challenges Gods acceptance of whatsoever it doth ; yea , and ingrosseth it unto it self ; so that Gods approbation being given to the simple , harmless , and righteous Abel , wrath , and envie burns against him and all the holy Prophets , from the blood of Abel , to the blood of Zachariah . This inordinate desire , and wrathful , and envious disposition , is from the evil one , who is called Abaddon and Apollyon , Revel. 9.11 . a murderer from the beginning : and by the Jews at this day , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a destroyer . This we finde , 1 John 3.11 , 12. Whence the Greek tongue retains the memory of the first murderers name , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies to kill .

Quaere . Since it is murder , while yet in the heart , and such in Gods sight , whether is any thing added by performing the outward act , yea , or no ? surely there is . For proof of this , let the first murder be examined , Gen. 4.4 . It was such in Gods sight , when Cain was very wroth and his countenance fell . But all that time the Lord was patient and dehorted him , and reasoned with him , If thou do well , shalt thou not be accepted ? And if thou doest not well , sin lieth at the dore , &c. All this time Cain was guilty before God , and in danger of the judgement ; but having performed the outward act , then the Lord denounced his judgement against him . This will further appear from Gods different rewards of good or evil works intended and performed . For since God rewards every man according to his works , the reward of good works and the punishment of the evil finished must be greater then of the same intended . God was patient all the time that David was plotting the death of Vriah ; but when it was effected , then he sent Nathan and denounced his judgement .

Hence we learn , that 1. The heart is Murdrorum officina , the flesh-bank , the slaughterhouse , the murdering den , wherein the wicked one slayeth the innocent , Psal. 10.8 .

2. A man may possibly be a murderer , who yet layes no violent hands on any . Is he angry with his brother ? he is guilty of the judgement , Matth. 5.22 . yes , if he be angry , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , without a cause . S. Hierom and S. Augustin both agree , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 without a cause , is not to be found in any old Greek copy ; Ut scilicet ne cum causa quidem debeamus irasci , saith Augustin : nor indeed is it extant in the vulgar Latin .

3. Hence we learn to judge our selves and others if angry and malitious , if hateful and hating one another .

4. Yea hence learn the bloody-mindedness of this present generation , what murdering and malitious hearts , full of rancor and hatred they bear one party against another , one man against another . Shall not the Lord be avenged of such a nation as this ?

This is harsh doctrine . Alas ! if to be angry with my brother , be no less then murder ; if he , who hates his brother be a murderer , what shall become of me ? I have been angry and hated my brother , and spoken despitefully against him , said to him , Racha , called him out of bitterness of spirit , a fool .

Cease from wrath ; redeem thine envie and malice with love and mercifulness . As all thy doings before were done in malice and hatred , let them now be all done in love and kindness , 1 Cor. 16.14 . John 3.21 . But alas ! thoughts of revenge assault me . These are the messengers of Satan , like him sent to kill Elisha , 2 Kings 6.32 . even God the Saviour in thee ; and therefore take his counsel there , keep these revengeful thoughts fast at the door , give no consent unto them : they rome to take away thy head . The head of every believer is Christ , 1 Cor. 11. If thou consent unto them , thou openest the dore of thy heart , and lettest them in : while thou keepest them without dore , they cannot hurt thee . No evil without thee , no , not the Devil himself the murderer from the beginning , not he , nor any evil can hurt thee , while it is without thee ; no more then any good can help thee , if it be without thee .

Alas ! I have crucified the life of God , even the Christ of God in me . I have murdered the Lord Jesus . Haply this thou hast done ; indeed who hath not done it ? yet despair not . There is a twofold killing , as the Scripture distinguisheth , Deut. 19. the one wilful and presumptuous ; the other at unawares . And both these wayes the Lord Jesus hath been killed . There are who have slain him wilfully Heb. 6.4 , 5. and 10.26 . There are who slay him ignorantly , who suppress the motions of Christs spirit in themselves , not knowing that they proceed from him . God was in this place , and I knew it not , Gen. 28. There is one in the midst of you , whom ye know not . Such an ignorant manslayer was Paul , who persecuted the Lord Jesus , 1 Tim. 1.13 . but he obtained mercy , because he did it ignorantly . Yea , and he is a patern to them that offend . Acts 3.17 . The greatest sin without hatred is pardonable , Deut. 19. The greatest good work without charity is nothing worth , 1 Cor. 13. Yea , in this case , the Lord hath made provision of a refuge , if we have slain the man Christ ignorantly , if we have slain him by our unholy and profane life ; we must then fly to Kadesh , that is , unto holiness . This counsel the Prophet Esay gives , Esay 1.16 , 17 , 18. and Daniel to Nebuchadnezzer , Dan. 4.27 . This Kadesh is in Galilee , that is , conversion or turning about , Jer. 18.11 . Therefore when S. Peter having told the Jews , that they had crucified the Lord Jesus , he directs them to Galilee , that is , to turn to the Lord , Acts 3.19 . This City of refuge is on a Mountain , as the Church of God is . Esay 2.2 . a state hard to be attained unto . And we must contend and strive for it ; therefore it is said to be in the Tribe of Nephtali . Such an one was S. Paul , 1 Cor. 9.26 . Phil. 3.14 . not with flesh and blood , &c. Ephes. 6.

2. Yea , we must go about this work early . Therefore the second City of refuge is Shechem , which signifies early . This also is in a Mountain , hard & difficult in ascent ; in the Tribe of Ephraim , in fruitfulness , growing , and increasing .

Thus doing , we shall come to the third City , even Hebron , the society of all 〈…〉 the 〈…〉 ●●●ting our hearts unto the living God , that 's Hebron . This is 〈…〉 a Mountain , Heb. 12. and in the Tribe of Judah , praysing and glorifying our God , confessing to his name , and singing Hallelujahs for ever .

Yea , the Lord Jesus prayes for his persecutors and murderers . Father , forgive them , &c. This is proper to the Christian spirit , as appears Luke 9.5 , 6. they as yet were of a legal spirit . Abels blood cryed from the earth , Zachariah the son of Jehoiada , 2 Chro. 24.22 . Jer. 11. ●0 . and 20.21 . But what saith our Lord ? Father forgive them . And S. Stephen , Acts 7. Christs blood of sprinkling speaks better things then that of Abel . This is the strength of the Spirit of Jesus , which rejoyceth in tribulation . So S. Paul prayes for the Colossians , Col. 1.11 . that they may be strengthned with all might , according to his glorious power unto all patience and long-suffering with joyfulness .

Attende Tibi , & Doctrinae . Look to thy Self , and the Doctrine . SERMON XIV . Deuteronomie 6. ver. 6 , 7.

These words which I command thee this day , shall be in thine heart , and thou shalt teach them diligently unto thy children . ]

BEfore we can consider a-right and speak to these words particularly , let us render them , and read them right ; as thus .

These same words which I am commanding thee this day , shall be in , or upon thine heart : And thou shalt whet them upon thy sons . I shall shew this to be the true translation of the Text , as I come to the Axiomatical handling of it .

The words contain an injunction to parents , and those in place of parents , to transmit and conveigh the Commandements of God unto their sons , and all under their care .

Wherein we have a Series , Process , or Succession of commands , one in order to other .

1. These same words I am commanding thee this day . 2. These same words which I am commanding thee this day , shall be in or upon thine heart . 3. These same words which I am commanding thee this day , shall be upon thine heart ; and thou shalt whet them upon thy sons .

1. These same words I am commanding thee this day . Wherein we must inquire , 1. What these same words commanded are ; 2. What is the commanding of these same words , and this day .

I render them the same words ; because there is a double emphasis upon them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . These same words are either extended unto all the Commandements of God , as often elsewhere , so especially in this Book ; or else they have special reference unto the words next preceeding , even the great Commandement of the Law .

1. These same words are extended to all the Commandements both affirmative and negative ; more specially to those principal precepts of the Decalogue delivered in the former Chapter . So Aben Ezra . And this is clear out of the context : For v. 1 , 2. Moses propounds to Israel , all the Commandements , the Statutes , and the Judgements .

2. By these same words , those next preceding may be understood , even the first and great Commandement , as our Lord calls it , Matth. 22.37 . Mark 12.29 . Hear , O Israel , the Lord our God is one Lord . And thou shalt love the Lord thy God with all thy heart , and with all thy soul , and with all thy might . Then followes , and these same words shall be upon thy heart , &c.

In the fourth verse is contained the Object of our duty ; in the fifth the duty it self . The Object of our duty is Triunus Deus , the Unity in Trinity ; The Lord , that 's the Father ; our God , that 's the Son , Immanuel , God with us ; and again , the Lord , who is the Lord the Spirit , 2 Cor. 1.17 . and these are one God .

There 's the Uunity of the Object . There is also an Universality of the duty required of all Nations , inhabiting in the four quarters of the World . For so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hear ; hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Capital letter , and bigger then the other ; which , being numerical , signifies the LXX Nations , which may be reckoned up , Gen. 10. and are implyed by Moses , Deut. 32.8 . which Seventy Nations inhabited the four quarters of the Earth ; which is intimated in the letter 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , another Capital letter , which is the last in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Then followes the Vniversal duty of all the Seventy Nations inhabiting the four parts of the World ; Thou shalt love the Lord thy God with all thy heart , with all thy soul , and with all thy might .

These same are the words , which the Lord is commanding , may be understood both wayes , both generally of all the Commandements ; and more specially of the first and great Commandement ; which comprehends vertually all the rest .

2. Now what is the commanding of these same words ? As for this manner of speech , [ I am commanding ; ] It is no nice or formal difference , but indeed a material and real one , between these two expressions , I command , and I am commanding ; For the former imports only a present act ; the later signifies the continuation of the act . Ye have a like example v. 2. of this Chapter , and very often elsewhere ; where the act is put for the conntinuation of the act ; which is no doubt a wrong to the holy Text , and that a greater then men at first conceive ; as I shall shew more fully hereafter , if the Lord will . For although it seem to some no more then a circumlocution of the present , yet we shall finde that there is more in it . This will appear in part , by one or two brief Observations from these words ; and so I shall leave this point .

1. Observe hence , what an excellent Lawgiver the Lord our God is ; he has given Commandements , and he is yet commanding them , he is yet giving them . Inferiour Lawgivers , as Lycurgus , Numa , Solon , &c. when they have once published their Lawes , they leave them to the people to observe them at their peril . Not so the Lord our Lawgiver , as he is called , Esay 33.22 . He gives Lawes , and Lawes for publication of those Lawes , and himself is still giving them . Artificers having done their work , they leave it to the care of others whom it concerns ; as the Carpenter having built an house , he takes no more thought for it . The Shipwright having made a vessel fit to sail , it concerns him no more , whether it sink or swim . The Husbandman having planted a Vineyard , he leaves it to the weather , and to the ordinary providence of God . Our most gracious God having done any spiritual work like these , or any of these , though he has done it , yet he has not so done it , but that he is still doing it .

Gods people are his Vineyard , Esay 27.2 . I the Lord 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Custodiens eam , Esay 27. v. 3. 1 Cor. 3. v. 6.7 . I am keeping it ; I will water it every moment , lest any hurt it , I will keep it night and day . I have planted , Apollo hath watered ; the words are indefinite , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Dabat , did give , that is , he so gave , as he is yet giving increase . And so the Apostle expresseth himself in the next words , Therefore 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he that is planting is not any thing , nor he that is watering , but God who is giving increase . Ye are Gods building , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; which Pagnin and Beza turn aedificatio , a work in fieri , which is yet a doing , 1 Cor. 3.9 . And therefore the Apostle , I commend you , saith he , unto God , and to the word of his grace 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 able further to buiid you ; which Beza turns Superstruere ; the Son of God saith , My Father worketh hitherto , and I also work , John 5.17 .

2. Whence appears the great goodness , love , and care of the Lord our God toward his people , in that he is alwayes instructing , informing , counselling , admonishing , reproving , correcting , chastening , comforting , exhorting , dehorting , and performing all other acts of a fatherly Lawgiver and Teacher . Who like him ? saith Elihu , Job 36.22 . That spirit which spake very often to the old Romans , whom therefore they called Locutius , at length lest speaking , when they had built him a Temple . But the Lord who is yesterday , and to day , and the same for ever , hath spoken in every soul even from the beginning ; whence he is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Word , by S. John .

This is very often expressed in the Chald. Paraph. when God is said to say or do something , the Paraphrast adds 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by his word . Thus Psal. 110.1 . The Lord said unto my Lord , sit thou on my right hand ; the Thargum hath , the Lord said unto his Word ; and Psal. 144.2 . where the Hebrew hath , I will trust in him , the Chaldee paraphraseth it , I will trust in his Word . Where it is in the Hebrew , your new Moons and Feasts my soul hateth , the Paraphrast puts , my Word hateth , Esay 1.4 . and 45.17 . Israel is saved by the Lord , is express in the Chaldee , by the Word of the Lord . So Jer. 1.8 . where the Lord saith to the Prophet , I will be with the , the Paraphrast expresseth it , my Word shall be with thee . And many the like .

Which it were much to be wished , that they well considered , who confine the eternal Deity of the Son of God unto his temporal dispensation and manifestation in the flesh . Surely they would judge otherwise , if they remembred that the Father hath never been without his Son , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Word , which hath spoken all things from the Father ; and the infinite works which he hath wrought , whereof S. John speaks , John 21.25 .

2. These same words shall be in thine heart , or rather , upon thine heart , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; so Arias Montanus , Munster , and the Spanish Translation . Martin Luther , and two Low Duch Translations , express this phrase , by Nemen ter herten , which Coverdale turns , take them to heart . The words may be considered as a precept ; and so Piscator explains In corde erunt , by Sunto in corde , let them be in your heart ; and Castellio turns them imperatively , In corde habetote ; have ye them in your heart . And they have good reason so to render them , from the parallel place , Deut. 11.18 . Deut. 11. v. 18. Ye shall put , or put ye these my words upon your heart , and upon your soul . Howbeit , because these same words are so beneficial unto us ; nor can we our selves ; of our selves , put them upon our own hearts : and , because the Lord hath said , I will put my Law ( or Lawes ) in their inward parts ( or minde ) and I will write it ( or them ) upon their hearts , Jer. 31.33 . Hebr. 8.10 . I doubt not to call these same words a promise also . They are a precept which puts us upon our utmost endeavour to be obedient , and to use all meanes for the effecting of it . And they are a promise importing thus much , that , when we have done our utmost endeavour , we we have done all we have done , and God himself also does what he does , out of grace , when he puts these same words in or upon our hearts . So that the parts of that distinction , that Ronum is either officii or praemii , good is is either of duty or of reward , may coincidere , meet in one and the same sentence , as here they do .

We have a phrase among us , that such or such a thing is upon our spirits : when we say so , our meaning is , that we have actual and present thoughts of it .

And so these same words are to be understood here to be upon our hearts , and upon our Spirits , when we actually think of them , have them present in our mindes , wills and affections , and are in a readiness to do them .

It we inquire into the reason why these same words must be in or upon our hearts , we shall finde them exceedingly necessary and behoofull for us ; For indeed , through our fall , we have a dark heart and blinde eyes ; Yee were darkness , Ephes. 5. and he that walketh in darkness , knoweth not whither he goeth , Joh. 12.35 . And therefore there is great need of the pure and holy commandement of the Lord which is a Lamp and the law a light , Prov. 6.23 . Which is inlightning the eyes , Psal. 19.8 . 2. And whereas the heart and soule has gon a stray , and lost it self , the law of the Lord is perfect converting or restoring the soul . 3. And whereas the heart is defiled , and who can say , ( for he is a very rare man who can say , ) my heart is clean , these same words bring with them the fear of God , Exod. 20.20 . Which is clean , Psal. 19. and cleanseth the heart , Ephes. 5.26 . and perfects the holyness and purity of it , 2 Cor. 7.1 .

4. And whereas there is a kinde of Acidia , as it 's called in the School , a deadness and laziness in regard of our cold affections unto any spiritual good , these same words , are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 fiery words , such as come out of the fire tryed and proved , Deut. 4.33 . And therefore they are called a fiery law , Deut. 33.2 . Even the law of the spirit , which is as fire , Rom. 8.2 . These same fiery words enflame the heart , and make it zealous and ready to every good work .

5. And least the heart should be transported with an heady zeal without a guide , which is a kind of wild fire , or Ignis fatuus ; these same words regulate our zeal , Gal. 4.18 . They stere the course of our whole life ; and therefore they are said to be our life , Prov. 3.22 .

6. And as the naturall heart is seated as a King in the midst of the body ; So these same words sit in the heart , and rule it with divine wisdom , and make it a wise and understanding heart . These same words satisfy the soul which is commonly taken for the desire . And because the affections are seated 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the irrational part of the soul , these same words quiet the tumultuous perturbations and passions of the heart . So that when the affections begin to mutany , the love and peace of God empires all differences , according to Col. 3.15 .

But touching these same words in , or upon the heart , I spake somewhat on Deut. 4.9 . Come we now to the transmitting of these same words unto posterity . And that 's the third divine sentence .

3. These same words which I am commanding thee this day shall be in or upon thine heart ; and thou shalt teach them diligently unto thy children . I turn them rather , thou shalt whet them upon thy sons . For why should we loose so elegant a metaphore chosen by the spirit of God ? For although to whet , be diligently to teach as the phrase is explained , Deut. 11.19 . yet is it not the native signification of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the word here is used , which R. Solomon interprets by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to sharpen or whet . And so Luther and Piscator and one low Dutch translation , Tremellius also turns it , acutè ingeres , thou shalt sharply put into , and one of our old English . Munster recensebis . Pagnin turns the word repetes ; so the Spanish and the French , thou shalt recite them . Castellio inculcatote , and the Tigurin Bible hath the same word .

Two things are to be inquired into ; 1. what these children are , which indeed are to be turned sons . 2. What it is to whet .

1. By sons whether natural or spiritual , we are to understand such as are to be begotten unto God , by the immortal seed of the word ; such are disciples . Thus R. Solomon interprets them the sons of the Prophets . And so John Baptist had his sons , thus Simon is called the son of Jonah , Josh. 1.42 . Jonah is the Syriack contraction of Johanna , as may appear from hence , that whereas our Lord had called Peter , Simon son of Jonah , he calls him thrice , without contraction , Simon son of John ; so St. Hierom , Joh. 21.15 , 16 , 17. Simon fili Johannis . And accordingly Nonnus in his paraphrase , hath those words , thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Simon thou son of John father divine . The ministers of God are fathers unto those whom they beget unto God and Christ ; thus St. Paul calls the Corinthians his sons , 1 Cor. 4.14 . as my beloved sons I warn you : For , though ye have ten thousand instructors in Christ , yet ye have not many fathers ; for in Christ Jesus I have begotten you , through the Gospel . And thus he calls the Galatians his little Children , Gal. 4.19 .

Now what is it to whet these same words upon our sons . David Kimchi turns it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 assignè loqui , to speak dayly of them . One old English Translator , who turns the phrase to whet the commandements upon our children , explains it by exercising them in speaking and hearing , and causing them to practise them in their living .

The metaphore is taken from souldiers , saith Tremellius , who whet their weapons that they may easily pierce into their enemies : And so the Lord commands parents to propound the doctrin of God unto their children quàm accommodatissimè , most conveniently for their profit . So he .

To whet or sharpen , is to work off the rust and soyl that cleaves to sword , knife or other weapon , tool or instrument , to make it bright , to make it sharp , to set an edge upon it , to make it fit to pierce , and cut . This is done by often and often repetition , by inculcating again and again of these same words . The book of Deuteronomy may have the name from the frequent iterating , repeating , inculcating , and so whetting and sharpening these same words upon the sons of Israel . For howsoever there seems to be a frequent rehearsing of the same things over and over , yet if it be well observed , the main conclusion , that is principally aimed at in that Book , is , that we hearken to the voice of the Lord , obey and do the commandements , which conclusion is inferred by great variety of arguments ; which the divine Logitian , who is taught by the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the inward and living word , can easily understand and distinguish . And because others know them not , that Evangelical Book seems irksome and tedious unto them ; though these same words be Gospel words ; and so much is intimated by the often repetition of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hodie , to day , which answers to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Heb. 13.8 . as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 answers to the Law , under which Jesus was a minister , Rom. 15.8 . and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in secula , respects the everlasting Gospel , Rev. 14.6 . And such variety ought to be used in whetting and sharpening these same words upon men in this time of the Gospel .

There is reason for transmitting of these same words unto posterity , whether we consider these same words ; or Israel in whose heart these same words are ; or the sons of Israel , on whom they must whet and sharpen these same words .

1. As for these same words ; they are not proper to any one person , or nation , or age , but common and coextensive to all persons , nations and ages . So saith the Prophet , Psalm 119.142 . Thy righteousness is an everlasting righteousnses , and thy law is the truth , and ver. 144. the righteousness of thy testimonies is everlasting .

2. Israel in whose heart these same words are , has received them , and that not for himself only ; but he ows to his sons , Esse neutritivum & instructivum , as the school speaks , nutrimentum & documentum , nourishment , and nurture or education .

3. The sons of Israel have an equal share in the promises of God , with their fathers , as being made to them and to their seed for ever ; and alike capable they are of Gods image , and the divine nature promoted and advanced by these same words .

But must Israel teach only those same words ? Must he whet no other words upon his sons ? What think we of tongues and arts and other secular learning ? Must Israel sharpen those words upon his sons or not ?

It is true , that secular learning is exceeding useful ; but as an handmaid , not as a mistress ; no , by no means . And therefore if Hagar be proud and saucy ( as she has been long in the Church ) her mistress Sarah must chasten and correct her ; yea , and if she will not humble her self , turn her out of doores , till she learn better manners . Hagar signifies advena , peregina , a stranger . Now Israel might entertain strangers to be servants unto them , Levit. 25.45 . And what do these strangers signifie in their mystery , but forraign arts and tongues and other learnings of the strange nations , which Sarah the Lady ( as her name imports ) may receive into her service ; and very serviceable Hagar may be in Abrahams house ; but she must not pride her self , above her mistress ; no , nor equalize her self unto her , this servant must not abide in the house always , John 8. When Isaac is born and growen up , Hagar and her son Ishmael must be both thrust out of doors , Galatians 4.

Hear what the law saith ; when thou seest among the captives a beautiful woman , and hast a desire unto her , that thou wouldest have her to wife , Then thou shalt bring her home to thine house ; Deut. 21. v. 12. and she shall shave her head and pare her nails . ] As to the literal meaning of these words , what is here turned to pare her nails , is , word for word , make her nails . Now whether to make her nails , be to pare and cut them off , or to let them grow , it is much questioned . And the Translators themselves seem to have been divided concerning this question , since they put the one in the Text , and the other in the margent ; but as unhappily , as often elsewhere ; for , beside the reason intimated before , that to make nails , as it is in the Hebrew , is rather to let them grow , then to cut them off ; the end here aimed at , viz. to deform the captive maid ; lest he who hath a desire toward her , should perditè amare be too much enamoured with her ; that end requires unhansomeness , and uncomeliness in her ; that thereby the heat of his affection might be cooled , taken off and abated . Now that this end is here intended , appears by the context ; wherein it is required , that this maid be shaven ; which would be a shame unto her ; as on the contrary , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to nourish her hair , let it grow , and so to have long hair , is a glory to the woman , as her comely ornament , 1 Cor. 11.6.15 . Beside , the law saith , ver. 13. she shall put of the rayment of her captivity from her ; ( wherewith her Amoretto was taken ; ) then she must be in sordibus , in mourning attire , a full moneth , for her father and her mother . All this being performed , he might go in unto her ; but it s supposed to be likely , that his love may be allayed toward her , ver. 14. And thus the learned Jews understood this law .

Now because the law is spiritual , St. Hierome understood by this maid , the learning of the Gentils , which hath a ravishing beauty , and capta capit , being taken , it is much taking also ; and wins very much upon mens affections ; and very great danger there is , Ne depereant , id est , perdite ament , lest men court the Handmaid rather then her Mistress , ( the divine wisdom to their own destruction . Very , needful therefore it is , that the Handmaid be humbled , that the proud Slut be brought under , and that her glory be turned into shame , that she may be made to know her self ; that she was born to be a servant , and to perform the drudgery about the letter , and serviceable word of the Lord . And therefore Moses , who was learned in all the wisdom of the Egyptians , Acts 7.22 . he was a servant in Gods house , Hebr. 3. And S. Paul a very learned man in Arts and Languages , as appears in all his Epistles , was a servant of God in the Gospel of his Son ; and the Lord found use for both kinds of learning in his Church ; and both may be taught as serviceable unto these same words .

1. Observe with how great caution , how warily Moses commends the Commandements of God unto Israel , to be conveyed unto their sons ; they must be these same words . Moses no doubt foresaw , that there would be a generation who should afterward teach for doctrines the commandements of men ; as the Pharisees and Scribes laid aside the Commandement of God , and held the tradition of men , Mark 7.8 . That if they own'd the Law , yet so as to pick and choose among the Ten Commandements of God , take some one , and reject all the rest . As in the dayes of Christs flesh , yea , and at this day , great account is made of the Sabbath ; as if it were indeed the onely Commandement of God , and that extreamly misunderstood ; and all the rest are neglected . And will not our Lord call us to a reckoning for all these same words , and say , like what he spake of the Lepers , were there not ten words , ten cleansing , healing , saving words given ? but where are the other nine ?

2. Take notice hence , that Moses speaks not this to Eleazar or any other teaching Priest only , though that was their duty also , but to Israel , v. 3. Hear , O Israel ; and again , v. 4. Hear , O Israel ; Moses speaks this to thee and me , to every one who hath these same words in his heart , and hath others under his care , who ought to be as his sons . S. Paul wrote not to the Priests , but indifferently to all in like condition with those to whom he saith , Hebr. 5.12 . For the time , ye ought to be Teachers , &c. Nor were they Priests only to whom he orders Timothy to convey these same words , 2 Tim. 2. v. 2. 2 Tim. 2.2 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the things ( or words ) which thou hast heard of me by many witnesses , these commit thou to faithful men who shall be able to teach others also .

3. Gods truths are not so committed to any person , or generation and age of men , as to rest there ; there must be a conveyance of them unto others , who ought — Vitae lampada tradere , to hand the Lamp of life from age to age , Deut. 4.9 . and 11.19 .

4. It is not enough , that these same words be in or upon our heart , unless they be there as a form of words , whereby , and out of which we may instruct others .

5. How stupid , how dull we are in receiving these same words ; Israel must sharpen and whet them , often and often inculcat them , iterate and repeat them again and again , yet hardly do we receive them . Such improficients the Apostle met withal , Hebr. 5.11 , 12.

6. Though the sons of Israel be dull , & fungantur vice cotis — and are as a Whetstone , yet must Israel with unwearied patience whet and sharpen and inculcate these same words unto them .

7. Take notice how qualified he ought to be , to whom the only wise God gives licence and authority to teach the sons of men . He must have these same words of God written in his heart , as a living form and Idea or exemplary cause and principle , according to which he must speak , Jer. 23.28 . Jer. 23. v. 28. The Prophet with whom a dream is , let him tell his dream ; and with whom is my word , let him speak my word faithfully ; or rather , the truth of my word : what is the chaff with the Wheat ? saith the Lord . The Lord would , that the truth and spirit of his Word , be spoken ; as for the Letter only , without the spirit and truth , it is but as the chaff . Now my words , saith our Lord , are spirit and they are life , John 6.63 . and what is the chaff to the wheat ? what is the letter to the spirit ? And the Lord himself is that word , and that spirit , and that life ; and unless he be in the heart , and speaks these same words there , what authority hath any man to speak these same words ? what else means the Apostle , Gal. 1.15 . when God was pleased separating me from my mothers womb , and calling me by his grace , Gal. 1. v. 15. to reveal his Son in me , that I might preach ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the glad tydings of ) him to the Gentiles , Gal. 1.15 . the Son must first be revealed in the Preacher , before he can preach the Son , or whet these same words upon his sons .

8. These same words are a form , patern , and example , according to which the thoughts are inwardly molded , and made up outwardly into words , and so conveyed unto men . But whereas a form is either good or evil , as the Rabbins say , that there is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the good or evil frame of the heart ; which may be understood as well of the minde and thoughts , as of the concupiscence , unto which many restrain it . According to which , our Lord saith , that a good man out of the good treasure of his heart , bringeth forth good things , and the evil man out of the evil treasure of his heart , bringeth forth evil things . Of the former of these , David speaks , 1 Chron. 29.18 . where , when the people had offered willingly to the Lord , David prayes , Keep for ever , saith he , in the frame or form ( which ours turn , imagination ) of the thoughts of the heart of thy people . The word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . For whereas the heart of the people was willing , and joyful in offering to the Lord , David prayes not for a floting and unsetled imagination , but for a constant , permanent and setled form to be imprinted on their heart . Such is that form of doctrine , 2 Tim. 1. v. 13. Rom. 6.17 . that form of sound or rather healing words , 2 Tim. 1.13 .

9. If Israel must teach his sons , then must the sons of Israel learn these same words . This necessarily followes according to the Law of relation .

1. They are much to blame , who when their fathers whet these same words upon their sons , they oppose their hard , their stony hearts unto them ; they say really , and in their life and practise , unto God ; Depart from us , for we desire not the knowledge of thy wayes , Job 21.14 .

2. How justly may this reprove parents , and those whoare in place o● parents , who whet not , inculcate not these same words upon their sons ? I doubt not to say it , that some men take more pains and care to teach a Colty to pace or amble , then they do to instruct their sons to walk in the way of Gods Commandements . What enemies are they to the Church of God , and to the Common-wealth wherein they live , who whet not these same words upon their sons ? This is utterly a fault , a great fault among us in this nation , especially in this City . Parents honour their sons before , and above their God . This was Eli's sin . He rebuked his sons indeed , 1 Sam. 2.23 , 24 , 25. but softly , but gently , but friendly ; that reproof in another mans mouth for a less sin , might have done well ; but the high Priest should have reproved his sons 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cuttingly , sharply , severely , and put them out of the Priests office . Sure I am , many Priests among us , have been so dealt withal , and been made offenders for a word , and that ill placed .

For the neglect of this severity , the Lord sware , that the iniquity of Eli's house should not be purg'd with sacrifice nor offering for ever , 1 Sam. 2.

3. But much more to blame are many spiritual parents , who whet not these same words upon their sons . Liceat en●m vobis aurem secretam purgatumque personare , non coràm & audiente plebe , sed habitâ veluti ad clerum conciunculâ . Siquidem ad vos nunc jam ( fratres è clero , qui ministri estis , ) ad vos , inquam , opportunè se convertit oratio : Vos cujâ potissimùm interest haec ipsa verba in populum fidei vestrae concreditum acuminare . Quin vos prae caeteris eadem , par est , in animo atque in corde habere , haec etiam eadem & facere & docere ; quippe qui gregis exemplaria sitis , eidemque 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Pet. 5.3 .

Liceat apud vos his de verbis expostulare paucis atque conqueri , quid in causa sit quòd haec ipsa verba pro concione saepiùs ad populum non habeatis . At potiùs de Christi merito , qui haec omnia pro nobis , at non citra nostram cooperationem , praestiterit ; De fide sine operibus otiosa ; de praedestinatione , electione , reprobatione , ut plurimùm agatis ; quae vestros auditores vel planè securos reddit , vel animum despondentes : Quò factum , uti vel perditâ licentia aestuent , & Rantores , quos vocant , evadant , vel omnem planè spem salutis objiciant , fiantque 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

An non multò rectiùs his ipsis de verbis ; de lege per fidem in Christum praestanda , de obedientia , de mortificatione peccati , de vitâ Dei redintegranda & caelitùs acquirenda , &c. An non de istis majori cum fructu sermo haberi potest , ut eo modo populus habeat , quo collimare possit ?

Atqui quod è catechismis & confessionibus conjicere licet , haec ipsa verba penitùs impossibilia putantur , atque eodem nomine populo traduntur ; eademque operâ praeciditur omnis eadem praestandi atque implendi spes . Quis enim vel tantillùm id facere conabitur , quod nullâ potentiâ , nullâ virtute à Deo datâ , intra hujus vitae cancellos unquam posse fieri arbitratur ? Siquidem spes conatûs omnis initium est atque fundamentum , quâ semel amotâ , quicquid superstruas omninò corruat , necesse est .

Hinc factum uti plurimi frustrà spirituali soboli dent prius operam procreandae , quàm fuerit in ipsis immortale semen , haec ipsa verba . Quod autem si quid inde oriatur boni , non illud hominis operâ velut aequivocâ , sed quasi univocâ boni Dei virtute generatur .

Praeter enim alias quae suppetunt abundè , rationes , accipite vulgare illud à signo argumentum . Quae quis habet intimo in animo , atque superque in corde agitat , ille utique probabile est , eadem recitare memoritèr , adhibitâ saltem operâ , potest . Quod autem si horum verborum fuerit memor , cur eadem libris inscripta semper habet ob oculos in pulpito , haud aliter ad populum concionaturus ? Certè si haec eadem prae manibus essent , uti fierent à nobis unicè ; si prae pedibus ut in iisdem ambularemus , quod sanctus ait Paulus , Ephes. 2.10 . si perinde curae nobis essent ( Tertulliani vox est ) uti diu noctuque meditationi essent , haud utique necesse esset è libro eadem populo praelegere .

Nostrum enim est ( viri fratres , ) uti scribas decet ad regnum Dei eruditos , è thesauro nostro nova & vetera depromere , fontem aque viventis in animo intimo possidere . Nimirum aliàs cuivis est è plebe admodum proclive dicere : Hem , bellum concionatorculum ! Legit ut Clericus . E fonte non exhaurit , at exantlat è cisterna . Quantum infudit aquae , tantum , nihil quicquam amplius , ne guttulam quidem effundit ; haud facturus ipse , fontem si penitùs haberet in seipso ad vitam aeternam prosilientem . Siquidem vos , opinor , haud latet uti scurrae suggillant : Ita non nemo ; vel puerulus meus , ait , praescriptam sibi concionem legere potest . Alius , Parechus noster , inquit , similis videtur esse plaustrario caballo , qui os non commovet agitatque nisi plena faeno corbis ad os appendeat .

Imò dicam apertiùs quod harum rerum periti autumant , verendum esse ne lectores isti verba vitae , quae 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sunt , in corde habeant . Quod enim si forent inibi , ex animo , tanquam è charta Socratis illa meliori , expromerentur : Si cor sermonem coqueret , esset utique lingua , ceu scribae calamus expediti , Ps. 45.1 . Sic enim 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ebullire atque adeò coquere significat veluti sacrificium cibarium in sar tagine mixtum oleo , Dominoque offeren dum . Fuit enim , uti vos probè nostis , hoc ipsum olim cuivis è clero Episcopali maximo tum crimini datum , quod sermones ad populum legeret . At certè nemo tum fermè quisquam id fecit , nisi forte grandior aetate qui causari justè potuit memoriolam , eò quod effaetus esset ; quod nemo non satetur esse rationi consonum : Eò quod memoria primùm deficiat in sene , quod medici monent . Quòd autem si fuerit aetate provectiori probro datum , quantò illud erit juveni magis ? Cui memoria non deficit , at ipse suae , suâ segnitiâ , deficit memoriae . Dicam clariùs : illis esto peccatum : Sit sanè , atqui non id ipsum peccatum sanctificabitur exemplo nostro . Quocirca ( fratres mei ) haec ipsa verba nobis , uti forma intima , vivumque exemplar insint : Atque inde arduum non erit memoritèr eadem in linguam nostram ebullire . Nimitum si ●●r nostrum hisce verbis imbuatur , spiritus in spiritum auditorum spiritualia eructabit .

Certè quicquid aliàs humanitùs ab hominibus in homines profectae ordinationes apud homines authoritatis habeant , uti liceat hominbus praedicare ; At si divinitùs tamen haec ipsa non fuerint animis nostris inscripta verba , nihil ipsa penitùs divinae virtutis , nihil energiae quicquam sunt habitura . Quod enim à carne oritur , id etiam caro est ; dicente Domino ; quod autem est à spiritu profectum , id ipsum etiam spiritus est . Neque locutus unquam priùs ad populum propheta , quàm verbum Domini ad populum venisse memoratur .

Ita fiet , uti , qui loquimur , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , proque ut ipse spiritus eloqui dat , eloquamur , Acts 2.4 . 1 Pet. 4.11 . At à Clero tandem sermonem ad populum convertamus .

O Israel ! take these same words to heart , and let them be in thine heart , and whet them , sharpen them , inculcate and repeat them often to thy sons .

These same words , for want of use , are become even rusty : they have been laid by , and out of the way , as unprofitable and useless things are cast into a corner , and not at all regarded , 2 Kings 22.8 . Hilkiah the high Priest found the book of the Law in the house of the Lord , and he tels Shaphan of it , as of a strange thing . The book of the Law had been lost all the reign of Manasseh and Amon , Cum blattis tinis , it lay among the Worms and Moths ; and now in the time of Josiah , Hilkiah findes it . And truly it is even so . All the time that Manasseh and Amon reigns , while we forforget the Lord , and are true to our own false knowledge , and the lusts of our own hearts ( ther 's Manasseh and Amon ) the book of the Law is lost , forgotten , and quite out of minde ; it lies , as commonly our Bibles do , all the week long upon the dusty shelf , till the first peal remembers us to keep the Sabbath with it . But when Josiah , the fire and spirit of the Lord rules , ( that 's Josiah ) then Hilkiah , that Divinae particula aurae , that portion of the Lord in us , findes the book of the Law , and brings it out of the dust , and rust , and rubbish of forgetfulness . The book of Gods Law is become like an old Statute repeald and out of date ; so saith the Psalmist , They have made void thy law , Psal. 119.126 . And therefore he saith , its time for the Lord to work . In the dayes of Josiah ( the fire and spirit of the Lord ) the law of the spirit of life that is in Christ Jesus our Lord , its furbished and made bright . It comes out of Sion ; its sharpned and made fit to pierce and cut , Hebr. 4.12 . these same words are sharp to prick unto the heart : and as a two edged sword to cut off the known sin and the false righteousness , both the outward and inward iniquity , the filthiness both of flesh and spirit .

And blessed be the Lord ! there are in these dayes of Josiah , in the dayes of the spirit , some who are pricked to the heart , with these same sharp words , Acts 2.37 . who have suffered unto blood , striving against sin ; whom these same words have pierced , and let-out the life-blood of sin and iniquity , and lodged themselves in their hearts .

And these are , as Noah and his family were , before the deluge . O Israel ! save thy self from the untoward generation while the preaching of Gods true righteousness lasteth . The overflowing scourge certainly draweth nigh . 2 Kings 23. Ye read of the reformation that Josiah had made ; and many , no doubt , had received these same words ; as for Josiah himself , let them who say , that these same words are impossibie , read , and be ashamed to read , what effect they had in him , v. 25. He turnd to the Lord with all his heart , and with all his soul , and with all his might , according to all the law of Moses . Notwithstanding , maugre all that glorious reformation , mark what the Scripture saith , ver. 26. Nevertheless the Lord turned not from the fierceness of his great wrath , wherewith his anger was kindled against Judah , 2 Kings 23. v. 26. because of all the ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) wrathful provocations wherewith Manasseh had wrathfully provoked him .

And may not we justly expect , that , for the sin of Manasseh , for our forgetfulness of these same words , the fierceness of Gods great wrath will be kindled against us also ? If the real reformation of Josiah could not avert the anger of the Lord , shall our hypocritical and pretended reformation turn his wrath away ? The Lord will not cleanse him who takes his Name in vain , as hath been shewen . And will he convert them , Amos 2. v. 4. or give them repentance who continue in their sins , and in contempt of these same words ? The Prophet assures us from the Lord ; For three transgressions of Judah and for four , I will not turn them or cause them to repent ; because they have despised the law of the Lord , and not kept the Commandements ; but their eyes have caused them to erre after which their fathers have walked . Such traditional lies ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) have caused our Judah to erre ; as that the Law is impossible to be performed , yea , by those who are in Christ , &c. Remember what the Lord saith , Deut. 32.41 . If I whet my glittering Sword , and my hand take hold on judgement , I will render vengeance to mine enemies , and will reward them that hate me , &c. And certainly that of Psal. 7.12 . is most true , if he turn not , if the man who hath forgotten his God , and these same words , and returns not unto God , and to his fear , as the Chald. Paraphrast explaines it : if he admit not these same words to be sharpned upon him , the Lord will whet his Sword , pierce him to the heart , and cut off his iniquities ; he hath bent his Bow , and made it ready .

O Israel ! Because the Lord saith , he will do thus and thus , let us timely prevent him ; let us prepare to meet our God , O Israel . Let us return unto him . Let us believe in the mighty power of our God , who will enable us to do all these same words , Phil. 4.13 . and write them in our hearts , Hebr. 8.10 . Let us believe the doctrine of the old holy Fathers ; who taught , that , if any one should say , that God commands any thing impossible , let him be accursed . Let us unbelieve the traditions received from our forefathers of yesterday , who taught their sons a Lesson quite contrary to these same words ; and let us say with that believing Father , Mark 9.24 Lord ! I believe , help mine unbelief . Lord help us to unbelieve the false principles received from our late fathers . Help us to believe in Christ thy power enabling us to do thy will . This is the doctrine of the holy Church received from the antient holy Fathers . And this doctrine hath been delivered unto this Church , whose sons we are , in many of her Homilies , and her pious Liturgie . Let us conclude with one or other of her prayers ; one in Prose ; That all our doings may be ordered by thy governance , to do alwayes that which is righteous in thy sight , through Jesus Christ our Lord . Let us adde one also in Meeter , commanded by the authority of the Church to be used , and accordingly practised in the Church of England .

The spirit of grace grant us , O Lord , To keep these Lawes , our hearts restore ; And cause us all , with one accord , To magnifie thy Name therefore . For of our selves no strength we have , To keep these Lawes after thy will ; Thy might therefore , O Christ , we crave , That we in thee may them fulfil .

And thou shalt consume all the people which the Lord thy God shall deliver thee . ] The words are a command , or in another respect , Deut. 7. v. 16. a promise touching the disposing of those nations , which the Lord would give into the power of Israel . A threefold just exception lies against the translation of these words . If they be rendred right , they sound thus : And thou shalt eat up all the peoples , which the Lord thy God is giving to thee .

1. What they turn people , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the plural , those peoples ; which though harsh to our English ears , yet , by use , it may be made familiar .

2. These peoples are the same which before are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Nations , v. 1. whom the Lord is delivering , or giving unto Israel . For the words are , The Lord thy God is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Dans tibi , giving unto thee : which imports the continuation of the act ; so that , what God hath done , he is yet doing . So that Hierom renders the words , Daturus est tibi , he is about to give to thee .

Thus the Lord is said to have given Sihon and his land , into the hand of Israel , Deut. 2.24 . Yet hereby is implied a beginning , progress , and continuation of the act of giving : And therefore , Deut. 4. v. 31. v. 31. he saith , See , I have begun to give Sihon and his land before thy face . Begin , inherit , that thou mayest inherit his land . As I shewed on v. 24. of that Chapter .

3. The Lord commands , or makes promise unto Israel , that they shall consume all these peoples . The word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Thou shalt eat them up . So Arias Montanus renders it , Comedes ; and S. Hierom , Devorabis omnes populos , quos Dominus Deus tuus daturus est tibi . According to which , Ainsworth turns the words , Thou shalt eat up all the peoples , &c. It s true , there is analogie between 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to consume and sustain , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to eat : yet they have their different significations . Nor are these two , to eat , and to consume , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 equipollent , or of equal power and extent one with other . For to consume is a degree of evil beyond eating up and devouring . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Gal. 5.15 . which S. Hierom turns , Quodsi invicem mordetis & comeditis , videte ne ab invicem consumamini . And our Translators , But if ye bite and devour one another , take heed ( or see ye ) that ye be not consumed one of another . Where , to devour or eat up , is a lesse degree of evil , in order to a greater , to consume .

But some will say , These Seven Nations were to be consumed . Be it so . Howbeit , since the Spirit of God thought meet to express it self by eating , not consuming ; is it not reasonable Sequi Deum ? Thus the metaphore is borrowed either from evil beasts , as Gen. 49.9 . or from fire , which devoureth . Howbeit , it s literally true of certain people in Africa , who eat up their enemies , the Locusts ; which were allowed the Jewes as a clean food , Levit. 11. whereon John Baptist fed , Matth. 3.

For remedy of such mistakes , ( which seem light and slight to a careless Reader , not so to him who precisely and seriously considers what he reads , ) it were to be wished , that every word , if possible , in our English tongue , answered in property to its proper word in the Hebrew : And if a metaphore be founded upon it in the Hebrew , let the proper word be expressed in English , and the motaphore in the Hebrew , be understood out of it ; so let the original precede , and other tongues follow it .

Nor is this metaphore uncouth in holy writ : For the Psalmist complains to the Lord , Psal. 14. v. 4. that the ungodly eat up his people , Psal. 14.4 . Have all the workers of iniquity not known ? eating up my people , as they eat bread . So these Nations are said to be bread for Israel , Numb. 22. v. 4. Numb. 14.9 . Nor is that metaphore unlike this , when Moab saith of Israel , Now shall this company lick up all round about us , as the Ox licketh up the grass of the field , Numb. 22.4 . which Balaam confirmes , Chap. 24.8 . Whence also Amalek hath his name , Populus lambens , a people licking up their enemies . Compare Psal. 79.7 . Mich. 3.2 , 3.

1. Let the people of God take notice of his gratious promise unto his Church here signified by Israel , who must lick and eat up their enemies . And this the Lord speaks by the mouth of his Churches enemies , Numb. 22.4 . Moab saith , Now shall 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ecclesia , the Church or Congregation lick up all round about us . And Balaam sutably to the words before us , Numb. 24.8 . He shall eat up the nations his enemies . To like effect , we read other Prophesies ; as , that the Lord will make Jerusalem a cup of trembling to all the people round about , Zach. 12.2 . And ver. 3. A burdensom stone for all people : all that burden themselves with it , shall be cut in pieces , though all the people of the earth be gathered against it . ( Such opposition must the genuine Israel of God expect from all the divided judgements of the religious World ; and they may assure themselves of like deliverance . Take notice of it ; for it shall certainly come to pass , according to that history of future time , 2 Esdr. 13. ) v. 6. The Governours of Judah shall be like an Hearth of fire among the wood , and like a Torch of fire in a sheaf ; and they shall devour all the people round about . All which , and many like prophesies , bode a consumption of the Churches enemies ; whom it shall eat up and assimilate unto it self , and subdue them unto the obedience of faith : or if desperately obstinate and incorrigible , that of the Prophet Esay 60.12 . shall take place ; The Nation and Kingdom that will not serve thee , shall perish ; yea , these nations shall be utterly wasted .

Note hence Gods main designe , whereunto the Scripture before us is serviceable ; viz. That the body of sin be destroyed , that the kingdom of Satan , Sin and Death be abolished , Rom. 6.6 . and that the Kingdom of God may come and be raised up in us , Dan. 9.24 . This is typified by the burning up the sin offering and burnt offering , and by the destruction of the seven Nations figuring the seven capital sins according to Lyra , and diverse of the Antients whom he followeth . This is meant by the Prophet , if rightly translated and understood ; Behold , the eyes of the Lord God , are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in regnum peccati , upon the kingdom of sin , Amos 9. v. 8. and I will destroy it from off the face of the earth , Dan. 7.14 . Mat. 6.10 .

Wherefore be couragious , O ye faithfull Israelites , who march against your spiritual enemies ; ye have the promise of the Lord of hosts , that ye shall eat up all the peoples which the Lord your God is giving to you .

Hearken not to the faint-hearted and unbelieving Spies ; who say , that the people are greater and taller then ye are ; and that ye are as Grashoppers , ( or rather , as Locusts , Num. 13. v. 33. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) in your own eyes , and in the peoples eyes , Numb. 13.33 . Let them not discourage ( or rather ) melt your heart . Why should that significant metaphore be obscured , and lost , by mis-translation ? whereof the Spirit of God makes use , as taken either from Ice resolved into water , Josh. 7.5 . or from Wax melted , Psal. 22.15 . Unbelief and fear , soften and melt the heart ; which is strengthened by belief and courage , Gen. 45.26 . Psal. 27.13 , 14.

Believe the faithful and valiant Spies and witnesses of God , Jehoshua ( the Lord the Saviour ) and Caleb ( the hearty and couragious man , according to the heart of God ; ) these will assure us , that we are well able to overcome , and eat up the peoples : For so they say , Numb. 14.9 . Fear not ye the people of the land , for they are bread for us . If we be thus strong in the Lord , the Lord will strengthen us , Psal. 31.24 . and the Lord Jesus will take away the sin , John 1.29 . and the wicked shall perish , and the enemies of the Lord shall be as the pretiousness of Lambs , they shall consume into smoke , Psalm 37.20 . For so the Altar of Christs patience , consumes and eats up the Sacrifices : Therefore the Altar is called Ariel , that is , the Lion of God , Ezech. 43.16 . which devours the flesh of sin which is laid upon it . And thus the spiritual enemies of the Lord , and his people , are consumed by the fire and spirit of love burning on the Altar , the patience of Jesus Christ . So the Prophet prayes , Consume in wrath ; consume , and let them not be . He prayes against the sinnes , not the persons of his enemies ; for ver. 11. he had prayed , slay them not . He prayes , that the Lord would consume the iniquity , that it might not be . For should he pray here against the sinners , that they should not be , how could he pray for them in the words next following ? Let them know , that the Lord ruleth in Jacob , and to the ends of the earth . And to shew , that what he had said , is worth our consideration , he adds , Selah . Which imports the suppressing of our earthly thoughts , and raising up our heavenly meditations : like that , Psal. 9.16 . Higgaion , or medidation . Selah .

Even so , O Lord , impower us by thy mortifying spirit , Rom. 8.13 . which may kill , eat up , and consume all the wicked populacy , all the seven nations the deadly sins , ( which will otherwise eat up and consume us . ) And quicken us unto the life of thee , our God , through the spirit of life which is in Christ Jesus our Lord .

Gods request unto his People . SER. XV. OR , Gods Petition of Right . SERMON XV. Deuteronomie 10. ver. 12 , 13.

And now , Israel , what doth the Lord thy God require of thee , but to fear the Lord thy God , to walk in all his wayes ; and to love him , and to serve the Lord thy God , with all thy heart , and with all thy soul : to keep the Commandements of the Lord and his Statutes , which I command thee this day for thy good . ]

SOme of these words are otherwise to be rendred , as I shall shew in the particular handling of them . Meantime we may know , that they contain a summary comprehension .

These words are a summary comprehension of the peopses duty to their God , inferred from the consideration of his goodness in renewing the Law , continuance of the Priesthood , and adding thereto the Levites . Whence the words before us are deduced as a conclusion .

The 1. And , is here collective , as gathering all the promises together , conclusive and illative , as inferring from those promises Israels obedience , and very emphatical , as often elsewhere .

If for our better understanding of these words , we take in the two following verses , which depend upon the two former , we shall finde that this Paragraph hath two parts : 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Request or Desire : 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Rendring of a reason for that Desire and Request .

In the former , which is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Request and Desire , is the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the thing desired and requested , and the end why it is requested and desired .

1. The thing desired and requested , is either the peoples holy affections , or the sutable effects issuing from them . Their holy affections are either the holy fear of the Lord ; whose effect is , walking in all his wayes : Or the holy and intire love of God ; whose effect is , serving him with all the heart and with all the soul . The common effect of both these holy affections , is keeping Gods Commandements and Statutes . 2. The End aimed at in all this , is either Cujus , as they call it , for which the request is made , that is , for good ; or Cui , for whose sake , and for whose benefit , this duty unto God , is requested for thee .

2. The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or reason of this Request and Desire , is either negative implicitly set down ; not that the Lord needs thee , O Israel , or any thing of thine ; For behold , the Heavens , and the Heavens of Heavens are the Lords thy Gods ; the earth also , with all that therein is . 2. Positive and express , the affection of God toward the holy Fathers , only the Lord did cleave unto thy Fathers to love them : Deut. 10. v. 16. out of which , he chose their children above all other people . Which was the special grace of Christ toward his Church , Ephes. 1.3 , 4 , 5.

Ye perceive by this Analyse , that the Text is Oratio argumentosa , a speech full of Arguments , and may afford manifold Axioms of greatest regard . But I have elsewhere spoken to diverse of them .

The divine Axiomes contained in these words , are either , 1. Gods Requests unto his people : or 2. Gods Requesting these of them ; or his servant Moses Requiring of them ; or the ends why the Lord requests and Moses requires these of Israel .

Gods Requests are , that , 1. Israel fear the Lord their God . 2. That Israel walk in all his wayes . 3. That Israel love him . 4. That Israel serve the Lord their God with all their heart , and with all their soul . 5. That Israel keep the Commandements of the Lord and his Statutes . 6. The Lord requires all these of Israel . 7. Moses requstes or commands all these this day . 8. The Lord requests nothing more , nor does Moses require any thing more of Israel but these . 9. For what end doth the Lord request , or Moses require these of thee , O Israel , but for good , and to thee , O Israel ?

I intend not to treat of all these , having spoken to many of them upon their Texts of Scripture . Wherefore I shall waive the Press handling of what I have formerly delivered , and speak to what more properly concerns our present purpose .

1. The Lords first Request to Israel is , to fear the Lord their God . But what fear of the Lord , is here understood ? And why is that fear his first Request ?

1. The fear of the Lord here meant , is not only servile ; which is a necessary introduction unto a better ; but filial , initial , and ingenuous fear also , which hath the temper of love with it .

2. This fear of the Lord , is his first Request unto Israel ; because fear and reverence properly belongs to his soveraignty and supream Majesty , Mal. 1.6 . For it is the property of Saviraigns to expect reverence from their Subjects . To this man will I look , to the poor ( or humble ) and broken of spirit , and trembling at my word ; viz. so trembling as the balances in aequi pondio , when they are one weight , ready to turn with the weight of the word . And therefore this fear of the Lord appertains ad primam mensuram divinitatis , quae janua est ad intrandum in palatium Regis , to the first measure of the Deity , which is the gate and in-let into the Palace of the great King , saith Georgius Venetus , out of the antient Divines . Hence it is , that this fear of the Lord , is said by David , to be the beginning of divine Wisdom , Psal. 111.10 . which is confirmed by his wise son Solomon , Prov. 1.7 .

Here is then the first service of the Lord , and his first Request unto Israel ; to fear the Lord his God , Ezod . 20.20 .

2. This fear of the Lord is the principle of walking in all his wayes : That 's the Lords second Request . And what are those wayes ? There are many of them , but they may be reduced unto three .

1. There is a way of Gods Commandements , Psal. 119.1 . Psal. 119. v. 1. and 128. v. 1. O the blessednesses of the perfect in the way , walking in the Law of the Lord , wherein they walk who fear the Lord. O the blessednesses of every one fearing the Lord , walking in his wayes . This is the way of the Law .

2. There is a way of faith , which is Christ : For so the Lord saith of himself , I am the way , John 14.6 . and Christ and faith in him , are promiscuously taken sometime , as 2 Cor. 13.5 . Gal. 3.23 , 24 , 25. And this is the way of the Gospel .

3. There is a way of love , a most excellent way , 1 Cor. 12.31 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and yet I declare unto you a way , 1 Cor. 12. v. 31. and 13.1 . Secundum excellentiam , according to eminency and excellency . What that way is , the Apostle shewes in the following Chapter ; If I speak with the tongues of men and Angels , but have not love ( or charity , ) &c. Whereby its evident , that Archbishop Stephen Langhton , who divided the Scriptures into Chapters , though elsewhere very happily most what ; yet herein he violently brake the last verse of the twelfth Chapter , from the first of the thirteenth . For the Apostle in the last verse of the twelfth Chapter , begins a new argument or subject distinct , by way of excellency , from the former part of that Chapter , which he prosecutes Chap. 13.

This is the third way , the way of love , the way of the everlasting Gospel , Matth. 24.14 . Revel. 14.6 .

1. Whence it appears , that the fear of the Lord , is only a soveraign and effectual preservative against sin , according to that of the Wiseman , The fear of the Lord driveth out sin , and wrath , Ecclus. 1.26 . And , by the fear of the Lord , men depart from evil . But also it is a means as helpful for the advancement and promoting of every positive good , as here , for the walking in all the wayes of God .

2. The Lord expecteth of Israel , an universal obedience , a walking in all his wayes ; obedience of fear , Exod. 20.20 . Obedience of faith , Rom. 1.5 . and 16.26 . And obedience of love or charity , 1 Pet. 1.22 . 1 Pet. 1. v. 22. So Hierom read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : and so he rendred the words , Animas vestras castificantes in obedientia charitatis ; having purified your souls in ( or by ) the obedience of charity . And this reading suits best with the context : For the Apostle having spoken of faith and hope , two of the Theological vertues , v. 21. he proceeds to the third , which is charity , ver. 22.

1. Whence they are justly to be reproved who have all the wayes of the Lord propounded unto them to walk in , Esay . 65. v. 2. yet choose rather to walk in a way not good , after their own thoughts , Esay 65.2 .

2. Such as pick and choose one or other of Gods wayes to walk in , especially such as seems to them to be most smooth and easie . Such are they who leave the way of the Law , under pretence either of impertinency , and that it belongs not unto them ; or , which amounts to the same , of impossibility for them to walk in ; and choose to themselves that way which they call the Gospel ; as if Christs walking in the way of the Law , excused them from walking in it ; not remembring , that the righteousness of the Law is to be fulfilled in us who walk not after the flesh , but after the Spirit , Rom. 8.3 , 4. Not considering , that the Lord Jesus saith of the Gospel , that strait , ( or , how strait ) is , the gate , and narrow is the way , Mat. 7. v. 14. ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) leading unto life , Matth. 7.14 . Yea , full as much obedience , and as tedious travailing there is , in the way of the Gospel , as in that of the Law ; as will appear to him who shall consider these Scriptures advisedly , Matth. 5.17.18.19.20.48 . and 7.14 . 2 Cor. 7.1 Col. 4.12 . beside many others to be named in due place . Only under the Gospel , the Lord giveth more grace and strength to run the way of his Commandements .

3. But most abominable are they who walk in lasciviousness , excess of wine , in rioting and drunkenness , in chambering and wantonness , yet pretend to walk in the way of pure and holy love . These at this day are the close civil Ranters . These are they , of whom the Apostle saith , that they turn the grace of our God into lasciviousness . These are spots in our feasts of charity , Jude v. 12 14. feasting with you , feeding themselves without fear . Enoch the seventh from Adam ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) prophesied unto these .

So far are these from walking in all Gods most holy wayes , that they dare affirm , ( Os blasphemum & impudens ! O blasphemous and bold-faced men ! ) that the most holy God walks with them in all their most unholy and most unclean wayes . Yea , these set the Devil in the seat of God , and make God like unto their ungodly selves ; of which the Lord will convince them in his judgement . Thou thoughtst that I was altogether such as thy self ; Psal. 50. v. 21 , 22 , 23. but I will reprove thee , and I will set in order ( thy sins , so the LXX ) in thine eyes . Now , ( or , I beseech ye ) consider this , ye forgetful of God , lest I tear in pieces , and there be none delivering . He who is offering praise , shall honour me ; and I will cause him to see into the salvation of God , who is disposing ( or ordering ) his way , Psalm 50.21 , 22 , 23.

But away with false and hypocritical pretences of love : It s a pure and holy love , which the Lord intreats of Israel .

3. And it is the Lords third Request unto Israel , that we love the Lord our God ; and a most just and reasonable Request it is . Of which I have elsewhere spoken more fully : as also of ,

4. The fourth Request , That we serve him with all our heart , and with all our soul .

Now as the first and second Request make up the first service of God , viz. the service of fear , Exod. 20.20 . out of which , we walk in all the wayes of the Lord : so the third and fourth Request of the Lord , contain his last and greatest service , his service of love .

From the consideration of both the services , take notice , that the service of love , doth not make void the first ; viz. that of fear . For there is a Copulative that unites them , to fear the Lord , and to love him .

But the time will come , when the service of love , shall cast out the fear , 1 John 4.18 . viz. that fear which hath torment ( or punishment , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ) But as for the filial and reverential fear , that endures for ever , Psal. 19.9 . And although love be perfect ; and though that which is perfect , be come ; though the spirits of men be made perfect , and perfectly partakers of the divine nature ; yet none of these , no , not all these together can make the creature its Creator . Although the will of God be done perfectly in earth , even as it is done in heaven ; yet this standing compleat in all the will of God ; this running the way of Gods Commandements , this perfect following of God , cannot equalize the creature to its Creator ; as some have vainly imagined . The two later wheels of the Chariot , though they run as fast as the two former , yet can they never overtake the former ; SER. XIV . they must still follow ; they must ever come behinde .

TThe Lords fifth and last Request unto Israel , is , to keep the Commandements of the Lord and his Statutes .

The fifth and last Request , though it differ formally from the rest , yet it summarily containes all the former ; Thou shalt keep the Commandements of the Lord thy God ; to walk in his wayes , and to fear him , Deut. 8.6 . And it is indeed as reasonable and just a Request , as the other are .

For obedience unto all the Commandements of God , proceeds from the two fore-mentioned principles , fear and love . Whence it is , that the keeping of Gods Commandements , issueth sometime from fear , as Eccles. 12.13 . Let us hear the conclusion of the whole matter , Fear God and keep his Commandements . Or , according to the Vulg. Latin , Finem loquendi pariter omnes audiamus , Let us all a like hear the end of speaking . Or rather , according to Pagnin , the end of every word hath been heard . Wherein 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the End , is a Capital letter , importing the End at which the whole word aimeth , under the first dispensation , the service of the fear of the Lord ; viz. that , out of that fear of the Lord , we should keep his Commandements . Sometime the keeping of Gods Commandements , is said to proceed from Love . So , Deut. 5.10 . the Lord saith , I am 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 doing mercy to thousands , to the lovers of me , Deut. 5. v. 10. and keeping my Commandements . As Israel is loving God and keeping his Commandements , so the Lord is concurring with his continued and collateral act of doing mercy unto those who are loving him , and keeping his Commandements .

And as Solomon said of the first dispensation , that the End of every word hath been heard , 1 Tim. 1. v. 5. Fear God , &c. So S. Paul saith of the third Dispensation , 1 Tim. 1.5 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but the end of the Commandement , is love out of a pure heart , and a good conscience , and faith unfeigned . I put the note of diveristy [ But ] answering to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Hierom , Arias Montanus , Pagnin , and others have done : whereby a diversity is put between the effect and end of fables & endless Genealogies , and the Commandement of God ; they minister questions ; but the end of the Commandement is love . Which 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , though a very small word , yet it is of very great power , which suspends the understanding , as the little Echeveis , or Remora stayes the course of a Ship , though under sail , saith Aelian . Yea , and oftentimes it is no less then Totius negotii cardo , the Hinge of the whole business , as the learned Logician knowes . And therefore it should not be rendred copulatively , as yet our Translators have done in the New Testament , I believe , more then one hundred times .

These two services of fear and love , the Lord so countenanceth , that he is styled after their names . So , what Laban calls the God of Isaac , Jacob calls the fear of Isaac , Gen. 31.29.42.53 . But whereas he is here so named with relation and application unto Isaac , SER. XV. we finde him called absolutely The Fear , Psal. 76.11 . Psal. 76. v. 11. Vow and pay to the Lord your God , all round about him ; let them bring a gift 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to The Fear , which in the former part of the verse is called The Lord . Thus he so honoureth the service of love , that he is styled absolutely by the name Love , 1 John 4.8 . And again , v. 16. God is Love . And therefore S. Augustin affirms , that every good work proceeds from these principles ; Ad omne rectè factum Amor & Timor ducit ; Love and Fear leadeth to what ever is rightly done .

6. Hitherto we have heard the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Lords five Requests unto Israel , in so many divine Axioms . Come we now to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Lords requesting these of Israel . The word here used , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies to intreat , ask , petition for , desire ; Yea , it imports the lowest degree of petitioning ; as to beg , Prov. 20.4 . It s commonly used when men petition for any thing of God , as , 1 Sam. 1.17.20.27 . & 12 , 13. and often elsewhere . Whence 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies a petition put up unto God , Job 6.8 . Psal. 20.5 .

This word , our Translators turn here by Require ; What doth the Lord Require of thee ? Which is not properly rendred ; as may appear , partly by what hath been alrready said ; partly by the distinct significations of words which seem equipollent , but indeed , in their use , much differ one from other .

The Latin Criticks distinguish peto , posco and postulo thus . 1. Petimus prece , we entreat and desire by prayer . And it is commonly the act of an inferiour , who intreats and petitions for some thing , by prayer , of his Superiour ; and the foot of a Petition , is therefore called the prayer of it .

2. Poscimus pro imperio , we command with authority ; and it is the act of a Superiour , who commands somewhat by authority to be done by his inferiour under his power .

3. Postulamus jure , we demand by right ; and it is an act common to all who have right , to make demand , that right be done .

The word here used , to require , answers to the two later significations . And indeed it is a word used by the supream Magistrate ; as in that usual form of speech , We will and require , we require and command , &c. Now although the most high God have soveraigne authority and independent right unto his creatures , especially to man ; in whom he hath a manifold right , of 1. Creation ; 2. Preservation , ( which is a continuing and perpetuating creation ; ) 3. Covenant ; 4. Forefeiture ; 5. Redemption , and 6. New Covenunt ; of which I have spoken heretofore particularly ; yet here the Lord Non postulat , he requires not his right ; Non poscit , he interposeth not his authority and command : but Petit , he desires , intreats , and requests , which last word , in our language , is equipollent to the two former : And though it be of the same Latin Original ( Requiro , ) yet it differs in usu , SER. XIV . whence vis & norma loquendi ; use is the rule of speech . O the wonderful condescent of the most high God , King of Kings , and Lord of Lords , and the only Ruler of Princes ! He hath all authority , all right , beyond all compare , yet he deigns to petition for that which he hath independent right and authority to command and require of his Israel .

But lest this discourse should seem to be meerly critical , we shall finde a like condescension expressed by S. Paul , 2 Cor. 5.20 . We are therefore Ambassadours for Christ , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , tanquam Deo precante , or , exhortante , as God praying you , ( so Beza ) or , exhorting you , ( so Pagnin , ) we beseech you , &c.

The word is in the Participle present , The Lord is praying , is exhorting you , by us . And so in the Text , the Lord is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Petens ( so Arias Montanus , ) requesting , desiring , entreating thee , O Israel . Thus the Lord hath done , thus he is still doing .

And what reason is there , that the Lord intreats , and is continually intreating these duties of us ? 1. He knowes our necessity , and how extream needful these are for us . 2. He loves exceedingly our immortal souls , which being come forth from God , whose off-spring we are , Acts 17.28 . and by sin separated from God , he would not that our immortal souls should perish in sin and death : And therefore he labours their return unto him , by all means , both by fear , whereby we may depart from the sin ; and by lave , whereby we may be reunited and adjoyned unto him and his righteousness . This is the scope of the Apostle in the place now named , 2 Cor. 5.20 . God is entreating you by us , we beseech you , be ye reconciled unto God .

But why does the Lord thus continually sollicit us hereunto , entreating and beseeching us daily to be reconciled unto him ? He knowes the daily necessity of his Israel in all successive generations . He has a right unto all these duties , which he requests of us . And hence it is that he continually moves us inwardly and outwardly : And this continal claim preserves his right .

1. Behold , O Israel , what thy debts and engagements are unto thy God , to fear him , and to walk in all his wayes , and to love him and serve him with all thine heart and with all thy soul , and to keep his Commandements and his Statutes . These are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the things which are Gods , Matth. 22.21 . These , and such as these are the debts which we confess and acknowledge , that we owe , when we pray the Lord to forgive them , Matth. 6.12 .

2. Hence also it appears , that Israel detains these dues and debts from his God , and aliens them , to whom Israel is not indebted , Rom. 8.12 . We have given his fear unto men , Esay 51.12 , 13. which is his due , and he claims it , Mal. 1.6 . A Son honoreth his father , and a servant his Lord . If then I be a father , where is mine honour ? And if I be a Lord , where is my fear ? SER. XV. saith the Lord of hosts . I rather turn 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Lord then Master , as ours have here done : both , 1. Because [ Master ] is doubtful , as answering to Magister , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , John . 13.13 , 14. 2. It s the same also with Herus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which hath relation to any private and obscure family ; to any one , Cui servus est atque arca ; who hath a servant and a Chest ; as the Poet describes him as a very poor man , Cui neque servus neque arca , who hath neither . Whereas 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is here used in the plurall , to render the Lord more illustrious , so Esay 19.4 .

We have walked in our own wayes , which are extreamly different from Gods wayes , Esay 55.8 , 9. We have withdrawn our love from our God , and placed it on vain things which will not profit in the later end , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ambitious , and lovers of vain glory , lovers of money , lovers of pleasures more then lovers of God , 2 Tim. 3.4 . Yea , and thus we become abominable , according to the things which we have loved , Hos. 9.10 . For , Amor transformat amantem in rem amatam , love transforms him who loveth , into the thing which is beloved , whether it be good or evil .

We have served our own lusts , and the idols of our own hearts , all the other gods , and have not served the one and only true God , with all our heart and with all our soul .

We have detained the truth in unrighteousness , and the power of our God in pretence of impotency and weakness ; So that we have not obeyed the voice of the Lord our God , to walk in his lawes which he set before us . All these Rights , Debts and dues , Israel hath with-held from the Lord his God . And for these , the most high God condescends even to petition Israel . He takes on him the form of a servant ; Yea , and what a servant would not do , what a servant was ashamed to do , Luke 16.3 . He vouchsafes to do , even to beg for that , which he might most justly require and command .

3. The most eminent and highest degree of Majesty and the very meanest and lowest degree of humility , are not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they may well consist and stand together . The most high God condescends to petition and beg for his own right , of his own subjects .

4 Since the King of the worlds , 1 Tim. 1. v. 17. ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) condescends to entreat and request his Israel , for what is his right , it will not misbeseem the greatest Monarchs and Potentates upon earth , to petition and supplicate their subjects for their right . Yea , it is their safest way for the obtaining of it . When , maugre all the conspiracy and opposition of the Kings and Rulers of the earth , the Lord had set his King upon his holy hill of Sion , he gives serious warning , Be wise now therefore , O yee Kings , be instructed ( or , chasten your selves ; ) yee Judges of the earth . The spirit of God in David , Psal. 2. v. 10. Matth. 20. v. 25. well fore-saw , that the Kings and Princes of the earth , would 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Matth. 20.25 . Domineer and Abuse their authority over Christs Church . ( So Beza well renders those words , by Dominari and Licentiâ uti . ) Yea , and that some mistaking their honourable and holy calling , to be made Kings and Priests unto God , Revel. 1.6 . would forget their duty to Kings and Potentates on earth . And therefore the Apostle exhorts Titus to remember them , or put them in mind ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) to be subject to principalities and powers , Tit. 3. v. 1. 2 Esd. 15. v. 16. to be obedient , Tit. 3.1 . Which also the Lord foretells unto Esdras , that there should be inconstabilitio unsetledness ( not sedition , as our Translators turn that word , ) among men ; and invading one another ; that they would not regard their Kings and Princes ; and the course of their actions should stand in their power , 2. Esd. 15.16 . which we finde in part to be fulfilled . And it is to be wished that the Kings and Judges of the earth , be wise , and curb and chastise their exorbitant wills , lest they fall under the contempt of their peoples ; and they regard them not . The Horse in time may know his strength .

Hence they are justly to be blamed , who , out of their humane providence and voluntary humility , will not allow the great God so demit , empty , and abase himself , as to petition , and entreat ; but , out of the pride of their own hearts , they dispense and fashion the dealings of God with men , and they will have him onely Require and command , not request and entreat , as here he doth . Of this stamp , are many of the present generation , who , out of pretence of an high esteem of God , Esay 57. v. 15. and Christ , and their eminencies , will not suffer the Deity it self , to take up its residence in the holy Church and people of God , but will have such expressions of Gods , or Christs dwelling in his Saints and people , to be understood of the Influence of Gods graces . Thus when the Lord saith , I dwell in the high and holy , even with him who is of a contrite and humble spirit , to revive the spirit of the humble and to revive the heart of the contrite ones . This in-dwelling of God , must , according to these mens doctrin , be understood of the influence of Gods grace . And the like meaning they will have of that speach of the Prophet , Psal. 90. v. 1. O Lord ! Thou hast been a dwelling for us in generation , and generation , that must be by the influence of his grace . So they understand , Joh. 14.23 . and many like Scriptures . Thus the most gratious and endeering expressions of Gods and Christs favourable presence , being and abiding in us , and with us , are eluded and made void by their influence , a term knowen in Astrology , but denyed to be in nature , of late dayes , by men of like spirit with those ; who have promoted it unto Divinity , where it was never knowen ; untill a new generation of men , of late dayes , pointed them to God and Christ neerer to them , then they were aware of ; as Jacob said , the Lord was in this place , and I knew not , Gen. 28.16 . And Iohn Baptist tells the Priests and Levites sent unto him , Joh. 1.26 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , He hath stood in the midst of you , whom ye have not known . John 1. v. 26. Thus at this day , men of John Baptists dispensation , tell the Priests and Levites , that Christ hath long been in them , yea , crucified in them , Gal. 3.1 . which our Translators turn , among you ; the words are , Gal. 3. v. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , crucified in you . And know ye not your selves that Christ Jesus is in you , except ye be reprobates ? 2 Cor. 13.5 . But these men are too high to learn any thing of Johns Disciples , they have otherwise learnd Christ , whom they understand only either according to his humane person and history ; or , as their new phrase is , the influence of his graces ; so that , what S. Paul cals the mystery hid from ages and generations , but now made manifest to his Saints ; To whom God would make known , what is the riches of the glory of this mystery in the Gentiles , which is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Christ in you the hope of glory : All this , to which the Apostle makes so large a Preface , and prepares the Colossians and us , for expectation of a mystery , it s still a mysterie to these men ; and reputed no more , then the influence of Christs grace , Col. 1.27 .

The Heathen Poets had a better and more clear understanding of the Divine Presence , then these men : Est Deus in nobis , agitante calescimus illo . God is in us ; he moving , we grow hot . Nor can it be truly said of God , that he is omnipresent , unless his Essence and being be every where with his creatures . He no doubt thought so , who said , Praesentemque refert quaelibet herba Deum . Even every Herb speaks God present with it . Whence we may reason à fortiori , That if God be present with every herb of the field , how much more with his Creatures of a more eminent degree in nature ? according to that of S. Paul , He gives to all , life and breath and all things ; and hath made of one blood , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Acts 17. v. 26. every nation of men to dwell upon all the face of the earth , &c. that they should seek the Lord , if haply they may feel after him , and finde him ; though he be not far from every one of us : For in him we live and move and have our being . How is this to be understood , but by his essential and beingly presence ? For although that old verse Enter , praesenter , Deus hîc & ubique potenter , seem to distinguish the omnipresence of Gods power , from his essence and being , yet where ever his power is , he himself is essentially present . That rule in Metaphysicks may convince them of this : Ens dependens non potest abesse ab independente ne momento quidem temporis . That the dependent being cannot be absent from the independent , no , not a moment of time .

Whence we may recollect and infer forcibly thus much ; that , if the divine presence be with every creature , how much more with that which is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The creature , Mark 16.15 . Col. 1.23 . and compendium and breviate of all the creatures ? And if he be essentially present with that creature , how much more doth he afford his gracious presence ( and not only the presence of his grace , ) unto those his excellent ones who are partakers of his divine nature , 2 Pet. 1.4 . and his new creatures ? 2 Cor. 5.17 .

All which if duly considered , what can we judge of these mens seeming modesty , but that it is a voluntary , chosen , and groundless humility . And that , whereas some of them despightfully term others different in judgment from them , Sadducees , they themselves may be thought to differ little from Epicureans , ( if what is said of them , be true ) that they confine the divine essence , within the heavenly bodies ; and admit no operation of God , below the Moon . Yea , how like those , are they , who say , the Lord hath forsaken the earth ? Ezech. 8.12 . And however they pretend modesty and high thoughts of God , they are doubtless a daring generation . For what boldness , what presumption is it , to adde unto Gods words ? Prov. 30.6 .

If they say , it is no addition , but only an explication . Surely explication of Scripture ( especially such as is of so great moment as this is , touching the being of God and Christ and his spirit in us , ) ought to be taken out of Scripture , ( which , I am confident , they are never able to do , ) not out of their own imagination , and as they think good ; which S. Hierom calls Boni opinio , good thinking .

Yea , the spirit of God foreseeing such false Glosses , hath left some such expressions , as are not easy to be corrupted ; whereby the truth of Gods and Christs being in his Saints is averred .

As when Christ is called Immanuel God with us : that he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the indwelling deity . That the Kingdom of God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is inwardly within you . That the people of God are partakers of the divine nature , 2. Pet. 1.4 . That Christ , by himself is making the purging of our sins , Hebr. 1. v. 3. Hebr. 1.3 . And many the like .

What they say , that it is presumption to think , that God and Christ should be in his Saints , ( as the Scripture often holds forth , ) unless understood according to their influence ; that it is against our modesty to judg that God should entreat and request any thing of Israel , which he should rather require and command . Whether to understand Gods word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as he hath left it to his Church ; or to impose a sense upon it , of our own , be more breach of modesty , and the greater presumption , let the Godly learned judge . Surely the onely-wise God can best determin , what is the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the decorum , and what expressions may best become himself , in his dealing with his Israel . But the entreaties of Princes are interpretative their commands ; their Requests are their Requirings . And therefore , what the Lord here entreats or , is entreating .

7. Moses commands , or is commanding , this day , whether understood of the Law of Gospel . Lex imperat ; Evangelium impetrat , saith one of the Antients . The Law commands ; The Gospel obtaines power to be obedient unto the Law . Commands befit the law ; Entreatyes and Requests , the Gospel . The Lord leaves no meanes untryed ; he makes use of both .

But why does the Lord entreat , and Moses command ?

1. Our God in himself is Love , sweetness , and goodness ; which inclines him to request and desire of us , our bounden duty . And that his goodness ought to lead us unto repentance , Rom. 2.4 . But sin , iniquity and obstinacy in sin brings in rigour and austerity , yea , wrath and fury , which is no genuine property of our God , who saith , Fury is not in me , Esay 27.4 . and 28.21 . vengeance is his strange work , his strange act , which when he executes , he puts on his armour , Esay 59.17 .

2. He well knowes our heart who made it , that it being perverted , it s not fit to be wrought upon by love , goodness , and mercy ; which , by accident hardens it , as in the case of Pharaoh ; but then severity , commands , and threatnings are most proper for it . And therefore , since è malis moribus , ortaesunt bonae leges , good lawes arise from , and suppose ill manners of men ; hence it is , that they are propounded imperatively , and have their due and respective sanctions by punishments annexed . And the Magistrate , in such case , is more feared then God himself . Which was wisely considered by John Fisher Bishop of Rochester , who composed the local statutes of Christs Colledge in Cambridge ; in the Chapter de visitatore , he hath these , or the like words ; Si Deum non timeant , at visitatorem saltem reformidabunt ; if they fear not God , yet they will at least be affraid of the Visitour . They who will not grant the Lords Request , will be obedient unto the Command of Moses .

1. Note hence how wisely and gratiously God deals with his people . He dispenseth his acts of grace , by himself , his acts of severity , by his servant . Israel is the seed of Abraham his friend : He therefore softens the Commands of Moses , by his own entreaties ; and , lest his own Requests should be thought too much indulgence , they are somewhat straitned by Mose's commands .

Yea , such is the intimacy of his friend-ship with his Israel , that , as friends have mutual power one over the other , he vouchsafes to Israel , power over himself , as Israels name imports : and as Israel entreats his God , so God interchangeably entreats his Israel . Yea , and as the Lord commands Israel , so ( a wonderful dignation , and condescent ! ) he gives power to Israel , to command himself , Esay 45.11 .

2. It is in Israels power , or may be obtained by faith and prayer , to fear the Lord his God ; SER. XIV . to walk in his wayes ; to love him ; to serve him with all his heart and with all his soul ; and to keep his Commandements and his Statutes . How does this appear ? from the context ; what is the Lords requesting , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a tecum , from with thee . Thou hast power with thee . So St. Paul chargeth Timothy , to stir up the gift that was in him . The gift was with him and in him , and wanted onely stirring up , 2 Tim. 1.6 . And the Lord tells the Church of Thyatira , that somewhat they had , which he warns them to hold fast , till he came . What ye have , hold fast till I come , Revel. 2.25 . And the Apostle knew , what power he had , when he told the Philipians , that he was able to do all things through Christ inwardly enabling him , Phil. 4.13 . Much more does the Lord know what Israel can do , when he requests him to fear him , walk in all his wayes , love him , serve him , and keep his Commandements and Statutes . The Lord requests no more , Moses requires no more then we have power with us to perform . The Lord is most wise and most righteous , and would injoyn no more , nor request any more , nor would his servant Moses require more in the name of the Lord , then might stand with Gods wisdom and righteousness to request or require .

8. What doth the Lord request of thee ? and what doth Moses require of thee , O Israel , but these duties named ? Does the Lord request or require no more ? Are there not 248 affirmative Precepts in the Law , answerable to the same number of bones in a mans body ? which also import the strengths and powers of the inward man , to be perfected by the Commandements of God . And therefore when the Lord was now about to give Abraham his name , ) which contains in the letters of it the same number , ) the Lord saith unto him , walk before me , and be perfect , Gen. 17.1 . Implying , that he had given him strength to obey all the affirmative precepts , as indeed he did : For the Lord himself testifies so much ; Abraham obeyed my voice , and kept my charge , my Commandements , my Statutes , and my Lawes , Gen. 26.5 . Yea , are there not 365. negative Precepts answering to the same number of sinews and ligaments in a mans body ? as the skilful Anatomists affirm ; and by like spiritual ligatures the strengthes and powers of the inward man are united and bound together , Ephes. 4.26 . Col. 2.19 . that , when the powers of the inward man are united , and bone joyned unto its bone , the spirit may enter into the body so joyned together , Ezech. 37.10 . and the whole man may be compleated and perfected ; as our Lord saith , John 7.23 . He made the man every whit sound on the Sabbath day ; when men rest from their own workes , and work the works of God , even in that acceptable year of the Lord , figured by the like number of dayes , 365.

The Lord having given so many affirmative and negative Commandements , he contracts them unto ten , which are the Decalogue , or ten better known then practised Commandements of God ; SER. XV. and the radical precepts , unto which the whole number of affirmative and negative commandements , being 613 , are reduced ; and wherein virtually they are contained . Yea , and as there are six hundred and thirteen affirmative and negative Precepts , so there are the same number of Letters in the Ten Commandements . And so every letter in the Decalogue , imports one precept : So that , after a sort , all the affirmative and negative precepts are comprehended in the Decalogue .

This is the supputation of the Cabalists , reported by Georgius Venetus , which I leave to the examination and judgement of others . Only , thus much we may note , that as the multitude of sins occasioned the multitude of precepts ; so God in mercy , contracts the number of his lawes , according as his people cease from their sinnes . Now whereas this book of Deuteronomy was called by the learned Jewes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Book of Reproofs or Rebukes , Prov. 15. v. 32. the people being probably amended by their rebukes , according to Prov. 15.32 . He who is obedient to reproof , is possessing an heart ; that is , getting understanding . And the argument of this Book answering in many parts of it , to the Gospel , unto which , when Israel now became obedient , the Lord was pleased to contract his Ten Commandements to half their number , even to five requests .

And , upon supposal of Israels increase and improvement of their obedience , the Lord diminisheth the number of his Commandements . Whence it is , that we read , that the Commandements reduced unto four . Zach. 8.16.17 . These are the things or words which ye shall do . 1. Speak yee every man truth to his neighbour . Zach. 8. v. 16 , 17. 2. Judg truth and the judgment of peace in your gates . 3. And let none of you think evill , against his neighbour , in his heart . 4. And love ye not an oath of falshood . For all these are things which I hate .

Which yet another Prophet abbridgeth unto three , Mich. 6.8 . He hath shewed unto thee , O man , what is good , Mich. 6. v. 8. and what is the Lord seeking of thee ( or from thee ) but 1. To do judgement , 2. To love mercy ; and 3. Humble thy self to walk with thy God ?

Our Lord Jesus yet shortens the number of the Commandements , and brings them to two . 1. Thou shalt love the Lord thy God with all thy heart , and with all thy soul , and with all thy minde , ( or rather , reasoning , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; ) For the minde , Mens , hath the name from resting ; but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 imports discoursing and reasoning , ) this is the first and great Commandement . But 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( which our Translators turn and , ) the second is like unto it , 2. Thou shalt love thy neighbour as thy self . There is reason why our Lord should use 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , viz. in regard of him who moved the question , a Pharisee , v. 34 , 35. That sect , as it is notoriously known , like the Pharisees of our dayes , pretended much to the first Table and the love of God ; but little regarded the second Table , and the love of their neighbour . Wherefore out Lord having satisfied the Pharisees question touching the first and great Commandement , The love of God ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , unexpectedly he infers the second ; The love of our neighbour , which our Lord knew to be more needful for the Pharisees as it is for those of the same faction in our dayes . This was the reason why our Lord directed the Pharisaical yong man to the duties of the second Table only , Matth. 19.18 , 19. Mark 10.19 .

The Commandements can be but once more contracted , viz. unto one ; and that 's done by S. Paul , Rom. 13.9 , 10. He that loves another , hath fulfilled the Law , &c. And this is the end of the Commandement , even love , out of a pure heart , and a good conscience , and faith unfeigned , 1 Tim. 1.5 . and that which advanceth the chief good , even thy good , O Israel ! That s the last Axiom in these words .

9. The Lord entreats , and Moses commands these duties for good , for thy good , O Israel .

When we read , that our God entreats us to fear him , walking in all his wayes , love him , serve him , and keep his Commandements and his statutes ; and further that Moses Commands all these , we might think , that God and Moses had some notable ends upon us ; That God would not request , nor Moses require these duties of us , but for their own great advantage . Whereas indeed the end whereat all these aime , which the Lords entreates , and Moses's commands tend unto , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for Good ; at which all things indeed aim , or , ought to aim ; Finis & bonum convertuntur ; good is as large as the end , and the end is as large as goodness : So great an end or reward there is in keeping the Commandements . Psal. 19.11 .

And in this end , where at all the whole creation aimes , or , ought to aim , the good of Israel , is involved . And therefore there is added , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to thee , or , for thy good , thine advantage ; as that word signifies : which is a more full expression then that our Translators give , for thy good .

Whence it appears , that the obedience to the Commandements of God , is comprehended in true self-love , ; For as the beginning of the Christian Religion , is self-denial , denial of the false self-love , Luke 9.23 . So the end of it consists in the true self-love , when we fear the Lord our God , and walk in all his wayes , and love him , and serve him with all our heart , and with all our soul , and keep his Commandements and his Statutes for good for our selves . What an easie precept is it , Love thy self ? And that 's the end of this Text.

Does the Lord entreat us , petition us , yea , beg all this of us , and that for good , for our own good , O Israel ? Does Moses command all this , this day ? Let us command our selves to obey what Moses commands . Let us , with all readiness and alacrity , grant , what the Lord requests of us .

There is an overture toward this , in thine immortall soul , O Israel ! That off-spring of God having departed from him , carnestly , though secretly , desires again union with him . Hence are the many pantings and breathings , the deep sighings and groanings , whereof , there can be no other reason given , but that the immortal soul broken off from the living God , intensely and vehemently desires to be reunited unto Him her true Original . This the Prophet David well expresseth Psal. 42.1 . As the Hinde brayeth after the streams of water , so brayeth my soul unto thee , O God . Psal. 42. v. 1. My soul hath thirsted for God , for the living God : when shall I come and appear before God . I render it , the Hinde , the femal ; as the LXX have , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the verb 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the feminin , joynd to it , requires it so to be understood .

The desires of the pious and zealous soul after God and his Righteousness , are compared to those naturall appetites of hunger and thirst , Matth. 5.6 . Whereof the later is more vehement , and less tolerable then the former , especially in femal creatures , as the Hinde . And thirst is yet more intense and eager , when that beast is chased and hunted . Whence Christ Psal. 22. in the tittle , is compared to the Hinde compassed about with Doggs , Ver. 16. And most justly may the living God the fountain of living waters , Jer. 2.13 . and 17.13 . elicit and draw forth the height of our most intense affection . And if Amor complacentiae , that love of complacency in God toward his Israel , be so great , surely Amor indigentiae the love of indigency and want in Israel , ought in some measure to be correspondent thereunto . And if the most high God , out of wonderfull condescent , vouchsafe even to petition Israel for his own Right , and for good unto Israel ; how much more ought Israel to meet his God with humble petitions and prayers ? That the Lord would knit our heart unto him , that we may fear his name , and walk in his wayes . That the Lord will be pleased to circumcise our heart to love the Lord our God , and serve him with all our heart and with all our soul , Deut. 30.6 . O Israel ! do this right unto thy God ; Yea , do this right unto thy self , O Israel ! If thou honour thy God , thy God will honour thee , 1 Sam. 2.30 . Even with that honour which cometh of God onely , Joh. 5.44 . Which is Jesus Christ our Lord , 1 Pet. 2.7 .

To whom be all honour , fear , and love , and service , and obedience , 1 Pet. 2. v. 7. now and for evermore ! Amen ,

Thou shalt therefore sacrlfice the Passeover unto the Lord thy God , Deut. 16. v. 2. of the flock and of the herd . ] So the Vulgar Latin renders the words , Immolabisque Phase Domino Deo tuo , de ovibus & de bobus ; And thou shalt sacrifice the Passeover unto the Lord thy God of the Sheep and of the Oxen. So likewise the Chaldee Paraphrast . And Pagnin hath De pecudibus & bobus , of the Sheep ( or smaller cattle ; ) and of thine Oxen. So likewise Ainsworth .

This Translation leads unto a great errour ; as if the yong Lamb for the Passeover , were here changed into a grown Sheep , or an Ox ; which at first was instituted by the Lord , to be a Lamb or Kid of the first year , Exod. 12-3 . 5 . And it is enjoyn'd to Israel to be observed in their generations as an Ordinance for ever , ver , 14.17 .

Some of the learned Jewes were of this opinion . And they feigned a reason , viz. Because in a great family , one Lamb or Kid was no enough . And therefore they conceived , that the Lord here exchanged a yong Lamb or Kid for a growen Sheep or Ox.

But the Lord himself wisely foresaw , and graciously provided for such a case , as appears , Exod. 12.4 . If the houshold be too little for the Lamb , let him and his neighbour next unto his house , take it , according to the number of the souls , &c. Beside , the Lamb for the Passeover , was not ordained for the filling of their bellies , but for a thankful memorial of their deliverance out of Egypt ; that the heart might be established with grace , Hebr. 13. v. 9. and not with meats ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in which they who have been walking , ( or conversant , ) have not been profited .

But why then are Sheep and Oxen , here added , if they be not the Passeover , or a part of it ? I answer , The Lords Sacrifices were to be offered in their appointed times . Howbeit , beside the precise observation of every respective offering , there were certain incidental oblations , which , though offered unto God , the same day , yet they properly appertained not unto the service and offering of that day . Thus the daily burnt offering was commanded to be offered day by day continually , Exod. 29.38 . — 42. Yet beside the daily burnt offering , other Sacrifices were offered ; which distinguished from it ; as we read expresly , Numb. 28. where the continual burnt offering is again enjoyn'd , ver. 3. — 8. But every Sabbath day had its proper service and offering , ver. 9. which yet did not discontinue , nor yet was it co-incident with the daily burnt offering , but distinguiwed from it , ver. 10. This is the burnt offering of every Sabbath , beside the continual burnt offering , and his drink-offering . The like is observable in the oblations at the beginnings of the moneths , ver. 11. which were offered beside the continual burnt offering , ver. 15. So in the day of the first fruits , ver. 26. the Sacrifices proper to that day must be beside the continual burnt offering , ver. 31.

The like may be noted in the solemnity of the Passeover it self ; which , as it was to be observed apart and beside the daily burnt offering , ver. 23.24 . So likewise was the service and duty of that day , sacred from the proper services and offerings of the feast of unleavened bread : For so ver. 16. on the fourteenth day of the first moneth , is the Passeover of the Lord . And in the fifteenth day of this moneth , is the feast , according to the first institution , Exod. 12.14 , 15. So that on the fourteenth day the Paskal Lamb only was slain and eaten ; but on the feast of unleavened bread , beginning on the fifteenth day , and continuing seven days , were Sacrifices offered of Bullocks , Rams , and Lambs , Numb . 28.18 . — 24.

Whence its evident , that where Moses saith , Thou shalt sacrifice the Passeover , of the flock and of the herd ; he speaks compendiously of the Passeover it self , and the Sacrifices of the feast of unleavened bread , annexed thereunto .

Hitherto we have considered the Law and rule of the Passeover . Practise and example will best expound that Law and Rule , which we finde 2 Chron. 30.15 . Where it s said , that they killed the Passeover on the fourteenth day of the second moneth , ( Num. 9.10.11 . ) And the Priests and the Levites were ashamed and sanctified themselves , and brought in the burnt offerings into the house of the Lord . First , they are said to have killed the Passeover ; then the Priests and Levites ashamed ( of their uncleanness ) brought in the burnt offerings into the house of the Lord ; which must be understood of those offered in the feast of unleavened bread : For we read of no other prescribed in the Passeover , but one Lamb or Kid ; and this Rite and Ceremony is said to have been performed according to the law of Moses the man of God , 2 Chron. 13.15 , 16.

There is another example which speaks more home to this purpose , viz. that Passeover of Josiah , whereof it s said , Surely there was not such a Passeover , from the dayes of the Judges , that judged Israel , nor in all the dayes of the Kings of Israel , nor of the Kings of Judah , 2 Kings 23.22 . This Passeover is related more particularly , 2 Chron. 35.1 . — 19. where express mention is made of killing the Passeover in the fourteenth day of the first moneth , ver. 1. which consisted of Lambs and kids , according to Exod. 12. The King also is said , beside the Passeover offerings , to have given to the people 3000 Bullocks , ver. 7. And the Princes are said to have done the like where the Passeover is killed on the fourteenth day , ver. 1.11 . and the other Sacrifices are said to be removed , v. 12.

The distinct wayes of dressing these offerings prove this ; for ver. 13. they rosted the Passeover ( which is said before to consist of Lambs and Kids , v. 7. ) with fire , according to the Ordinance : But the other holy offerings sod they in Pots , and in Cauldrons , and in Pans .

By all which , it appears , that , although mention be made of the flock and the herd , yet by these are not to be understood the Passeover , ( which was offered by it self ) but the offerings annexed thereunto in the feast of unleavened bread , v. 17.

I could wish therefore , that [ of ] were left out , and the words read thus ; Thou shalt therefore sacrifice the Passeover unto the Lord thy God , Sheep and Ox.

Thus the Greek Interpreters render the words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Sheep and Oxen. So Munster , Ovem & Bovem ; Arias Montanus also , and Tremellius : So likewise the Tigurin Bible . Thus also the French and Italian , and Luthers Translation , with that which was turned out of Luthers , in the Low Dutch.

To prevent the errour noted before , Piscator turns the words thus ; Thou shalt kill the Passeover to the Lord thy God , also Sheep and Oxen. And two of our old English Translators have done the like ; whom it had been to be wished , that our last had followed .

All this might have been a kinde of Rationale divinorum , or , a Directory to the Levitical ceremonial service of the Passeover ; but what is it unto us ? It is an Essay towards the amendment of the last English Translation of the Bible ; and so a part of my business . But I intended not a bare critical discourse .

Surely beside the commemoration of our Lords death , who is our true Passeover , or Paskal Lamb , the Spirit of God requires of us , that we offer up also our spiritual Sacrifices .

That we may the better understand this , we must remember , that the Lamb is called the Lords Passeover , Exod. 12.11 . as he who gives the Paskal Lamb. It s also called our Passeover , as being given to us , 1 Cor. 5.7 . Now it s a worn saying , Omne beneficium postulat officium , Every benefit requires an answerable duty . And every holy rite and ceremony , as it imports and holds forth something unto us , so it claims something of us . And such is the Passeover ; a divine rite signifying the Lamb of God slain ; and the blood sprinkled on the Lentil or upper door-post , and the two side-posts ( which import the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or rational part , and the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the concupiscible and irascible ) Exod. 12.7 . Rom. 3. v. 25 , 26. and the Lord passing over . For God set forth this Lamb a propitiation through faith in his blood for a declaration of his righteousness for the passing over the sinnes formerly committed , by the forbearance of God , for a declaration of his righteousness at this time , that he may be just , and making him just who is out of the faith of Jesus , Rom. 3.25 , 26. Which divine ceremony requires also a duty at our hands ; but with a difference . For the same rite was diversly performed , 1. By those who came newly out of Egypt ; and 2. By those who were come into the holy Land , Exod. 12.52 . 1. By those who were now going out of Egypt , the Feast of unleavened bread was kept , which figured sincerity and truth , 1 Cor. 5.7 , 8. and was required out of the Passeover . Purge out of you the old leaven , that ye may be a new lump , as ye are unleavened : For even Christ our Passeover is sacrificed ( or slain ) for us : Therefore let us keep the Feast , not with old leaven , neither with the leaven of malice ( or naughtiness ) and wickedness , but with the unleavened breads ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) of sincerity and truth .

This sincerity and truth was required in those who were coming out of Egypt ; and is of those who are coming forth of the straits of sin , the spiritual Egypt , Mich. 7.19 . And the good Lord pardons every one who with sincerity prepareth his heart , and endeavoureth without hypocrisie , to purge out the old leaven of sin ; as in the case of those who were in the same state , 2 Chron. 30.18 , 19 , 20.

Howbeit , this sincerity of endeavour is not all the whole duty which is required of those who keep the feast of unleavened bread : much less is it the perfection of the Christians duty ; as our Translators usually render what is in the holy Text , [ perfection or perfect , ] by sincerity and sincere and upright , as Psalm 18.23 . or else , mislead the credulous Reader by putting one or other in the margent , as Gen. 17.1 . and often elsewhere .

The feast of unleavened bread was alwayes adjoyn'd unto the Passeover . And the sincerity and truth alwayes answereth unto the Lamb slain , even in the childehood ; and while Israel is a childe , and the Lord loves him , and calls his fon out of Egypt , Hos. 11.1 . Israel is even then sincere in love unto God and his neighbour , Ephes. 4.15 . and that love is without hypocrisie .

But Israel , though he must ever be sincere , yet not alwayes a childe , but must grow up unto him in all things , who is the Head , even Christ , Ephes. 4.14 , 15.

This is that which the Apostle prayes for , in behalf of the Philippians , Phil. 1. v. 9. That their love might abound yet more and more in acknowledgement and in all sense , that they might approve , ( or try ) things that are excellent , ( or , which differ , and so might have the true Discrimen honestorum & turpium , the discerning between things honest and dishonest ; and have their senses exercised for the discerning of good and evil , Hebr. 5.14 . Hebr. 5. v. 14. ) that they might be sincere and without offence , unto the day of Jesus Christ ; when there is a Period put , not unto the sincerity , which must continue , but to the childehood ; for the childe growes up and becomes fruitful and profitable : therefore to the yong Paskal Lamb in the feast of unleavened bread , is added the grown sheep most fruitful , and profitable , and meek , and harmless . And therefore the Apostle having prayed that they might be sincere until the day of Jesus Christ , Phil. 1.9 , 10. adds presently , filled with the fruits of righteousness which are by Jesus Christ to the glory and praise of God .

And of this growth are or ought to be , the common sort of believers in Jesus Christ . Which antiently were called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Laiks , according to Clemens in his Epistle to the Corinthians , to name no other testimony of the Fathers .

There is also another sort of Believers in Jesus Christ , who grow up as Calves in the stall , that they may become strong Oxen , Mal. 4.2 . who , in the spiritual old age of the divine wisdom , tread down the wicked . Senilis Bos fortiter figit pedem ; the old one treads sure , Psal. 18.38 .

The Prophet prayes for both , Psal. 144. v. 13 , 14. Psal. 144.13 , 14. That our Sheep may be bringing forth thousands , and become multiplyed into ten thousands in our streets , ( where our Translators leave out the Participle ) that our Oxen may be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 loaden with flesh , or fatted , or able to bear the burdens of the weak , Rom. 15.1 . where the word signifying Oxen , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 imports also Teachers , ( which ours turn Dukes , 1 Cor. 9. v. 9 , 10. Gen. 36.21.29.30 . ) Job 33.33 . & 35.11 . Whence S. Paul accordingly applyes that of Moses , Deut. 25.4 . Thou shalt not muzle the Ox in his treading out corn , 1 Cor. 9.9 .

Doth God take care of Oxen ? or saith he it altogether for our sakes ? for our sakes it was written ; because he who is plowghing , ought to plowgh in hope ; and he who is ( treading out ) or threshing in hope , ought to partake of his hope . This is the labour of the strong Oxen , who tread out the pure grain of the Spirit , out of the husk of the letter . According to which , the Wiseman saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , where there are not Oxen ( or , Teachers ) the Crib is clean ; Prov. 14. v. 4. but greatness of increase is in the strength of the Ox , Prov. 14.4 .

1. Hence it appears , that the acceptable Sacrifices of Sheep and Oxen , suppose the Sacrifice of the Lamb. All our services offered unto God , have their tincture and vertue from Christs oblation . Whence it is , that the offerings on the Sabbath , new Moons , and first-fruits , they pre-require the continual burnt offering of the Lamb , Numb . 28. And it is by him , that we offer the Sacrifice of praise to God continually , Hebr. 13.15 . And , because Christ our Passeover is sacrificed for us , therefore we must keep the feast , 1 Cor. 5.7 , 8.

2. The Sacrifice of the Lamb , infers and requires our spiritual Sacrifices . This argument is of more general consideration . For the divine bounty is obligatory ; and Religion hath its name from that tye of Gods goodness upon us , whereby we are Religati , obliged and bound unto suitable and grateful obedience , which our conscience elicites and drawes from us . For , whereas it is the dictate of nature , saith the Orator , Dei proprium esse , servare & benefacere , that it is Gods property , to save from evil , and to do good , the acknowledgement of this divine grace and favour , inclines us and puts us upon some way or other , whereby we may shew our thankfulness . Whence it is , that the Philisopher saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Nature teacheth us to sacrifice . Howbeit , so to sacrifice , as to finde acceptance with God , ncessarily supposeth a divine Oracle revealing what is that acceptable will of God ; otherwise all service of God is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , no other then will-worship .

But since God hath made known his will in his Word , it appears to him who duely considers it , that Religion , especially that of the Christians , is wholly practical , even in every Article of the Christian faith , and requires our conformity thereunto . As , that Christ was born of the Virgin Mary ; it mindes us of being obedient unto the pure doctrine and doing the will of our Father who is in heaven , out of which , Christ is born ; so that every one of us , who believe and obey , may be the Mother of Christ , Matth. 12.50 . that he may be formed in us , and we conformed unto him , Gal. 4.19 . And as he suffered , so his sufferings may abound in us , 2 Cor. 1.5 . As he was crucified , so our old man may be crucified with him , Ram. 6.6 . As he died , so we may die with him , and be buried with him by baptism , Rom. 6.5 . As he arose , so we may arise with him ; and as he ascended , we also may seek the things chat are above , where Christ is at the right hand of God , Col. 3.1 . Ephes. 2. v. 6. where we may sit with him in heavenly things , in Christ Jesus . And as he cometh to judge the world ; so shall the Saints be his Assessors , and shall judge the world with him , 1 Cor. 6.2 .

So that the Lord Jesus Christ requires our imitation of his most meritorious death and passion for us . For the love of Christ constraineth us judging this thing , That , if one be dead for all , 2 Cor. 5. v. 14 , 15. therefore all were dead ; And he died for all , that the living may no more live unto themselves , but unto him who hath died , and is risen again for them , 2 Cor. 5.14 , 15.

And hence it is that the genuine and true Christians , how harmless , how profitable soever they are to their generation , yet are they , for Christs sake , mortified all the day ; Rom. 8. v. 36. and have been accounted as sheep of the slaughter . For so the most fruitful trees of righteousness , are most cudgeld .

The like reason there is of those laborious Oxen who spend their strength in treading out the corn ; they are Sacrifices unto God , as that painful Ox , S. Paul , who laboured more then his fellowes , he was offered up unto God as a Sacrifice , or rather as a Drink-offering , Phil. 2.17 . 2 Tim. 4.6 . And all the Lords Labourers , as they receive their strength from God , so they spend it in his service , and are spent and offered up as Sacrifices unto God , and so keep the feast of unleavened bread : as we read , that Herod the King laid on hands to vex certain ( eminent ones ) of the Church . ( So I render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Acts 12. v. 1. eminent ones , according to Gal. 2.6 . And so Aliquis is used in Latin , Sese aliquem credens — Thinking himself Some-body . So Persius . ) And he killed James , that labouring Ox ; and he proceeded to apprehend Peter also , his painful Yoke-fellow . And S. Luke adds , But they were the dayes of unleavened bread . Why was mention made of those dayes , but to intimate a spiritual celebration of that Feast ?

3. The Lord expects a gradual obedience of his people ; of every one according to what power he hath : And as he gives to every one according to his ability , Matth. 25.15 . So he requires a proportionable improvement of what he gives , of every one as he is able ; Non eadem à summo minimoque not the same of the greatest and least ; a Lamb-like innocency and fincerity from the weakest ; from those who are better growen , a fruitfulness and profitableness ; such are the Sheep of the true Shepherd , John 10. He requires an helpfulness and cooperation with himself , of those who are his strong Oxen , 1 Cor. 3.9 . that they break up the fallow grounds , and tread out the corn ; and when they have done all , to suffer as Lambs , Sheep and Oxen ; Jer. 11. v. 19. as the Prophet saith of himself , I was as a Lamb , an Ox brought to sacrifice , Jer. 11.19 .

This discovers much hypocrisie in the present generation ; For there are who exceedingly magnifie the grace & mercy of God , and his love to mankinde ; in that he made Christ the spotless and innocent Lamb to be sin , ( or an offering for sin ) not having known sin , that we might be made the righteousness of God in him . Who exceedingly cried up the dignity of Christs person , that Lamb of God , and the invaluable merit of his personal death and passion ; At quis vituperat ? But who dispraiseth him ? said one to him , who made a long Oration in the praise of Hercules . These can well make large Panegyrical Orations of what God hath done , and what Christ hath suffered for them ; but meantime they consider not , nor acknowledge , that they themselves have crucified and slain that innocent Lamb , in Sodom and Egypt , Revel. 11.8 . and 13.8 . Gal. 3. v. 1. even Christ crucified 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Gal. 3.1 . in you , by the secret sin , and the open and manifest sin . They boast much of the Paskal Lamb sacrificed for them ; yet are they not sincere ; nor purge they out the old leaven of naughtiness and wickedness ; 2 Pet. 1. v. 9. but take forgetfulness both of Christs expiation and purging them ; and of their own duty of cleansing themselves of their own old sins , 2 Pet. 1.9 .

One and All. OR , Love the fulfilling of all the Commandements . SER. XVI . SERMON XVI . Deuteronomie 19. ver. 9.

If thou shalt keep all these Commandements to do them , which I command thee this day , to love the Lord thy God , and to walk ever in his wayes .

THis is Pendula sententia , a sentence which depends on somewhat preceding in the former words , and hath something depending upon it , in the words following . It s necessary therefore to the understanding of these words , that we know the structure and natural order of the eighth , ninth , and tenth verses , which contain one entire Paragraph .

The Lord having commanded the building of three Cities of Refuge , in the midst of the Land , v. 2. He gives order to build three Cities more ; but this command is upon a condition on Gods part . If the Lord enlarge their Coast , according to his promise and oath , unto their fathers , v. 8.

But because there is no question , but the Lord the faithful God will perform his promise and his oath , the two immutable things ; the only doubt would be , whether Israel would perform their duty , that the Lord might perform his promise and his oath : and therefore the condition on Gods part depends on performance of another condition on mans part , which ye have v. 9. If thou shalt keep all these Commandements . If this condition be performed , then thou shalt build thee three Cities more .

The end why these Cities must be built , ye have v. 10. That innocent blood be not shed in thy land .

Ye perceive , my Text is the second condition , according to the order of the words , namely , that which is required on mans part , that the Lord might perform the condition on his part , To enlarge their coast ; Rom. 7. v. 19.21 . and so the three other Cities might be built .

Before we can speak as we ought , to these words , we must render them right : For they are not truly translated , as they are now read . I read them thus . If , ( or when ) thou shalt keep all that Commandement to do it , which I am commanding thee this day , to love the Lord thy God , and to walk in his wayes , all dayes .

These words are considerable in themselves , or , with reference unto the neighbour words .

In themselves considered they afford us these Axioms .

1. The Lord is commanding thee this day , to love the Lord thy God , and to walk in his wayes , all dayes . 2. Thou oughtst to keep all that Commandment to do it .

These words considered with reference to the neighbour words .

If thou shalt keep all that Commandement to do it , the Lord will enlarge thy Coast .

1. The Lord is commanding us this day , to love the Lord our God , and to walk in his wayes all dayes .

This in nature is first : For there must be a command , before there is an obeying the command . Wherein we have the general duty ; 1. Love of the Lord our God . 2. Obedience out of that love . 3. The duration or continuance of that love and obedience . 4. Gods precept enjoyning that love , obedience , and duration of it .

1. The Lord is commanding us this day , that we love the Lord our God .

This form of speech notes a continued act of commanding .

The Lord gives not his commands of love and obedience 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , all at once . Esay 3. v. 9. There hath been a dispute , whether the Creator having once in the beginning , put an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Impetus , or , principle of motion , into his creature , that were sufficient for the perpetual motion of every respective creature , according to its kinde : Or , whether the perpetual concourse of the Creator be needful to the motion of every respective creature . This later hath been more generally received in the School .

The reason may be , 1. In regard of man averse and turned from his God , and turned into a vitious self-love , a love of the world and the things of the world ; and therefore he stands in great need of divine concourse continually reclaiming him , recalling him , requiring and commanding him , entreating and requesting him , exciting and exhorting him dayly , while it is called to day , continually every way winning upon him , to regain him unto his love .

2. Besides , the Lords continual claim , as I have formerly shewen , preserves his right .

This discovers mans wonderful apostasie from the love of his God ; who , although he be the chief good , and therefore naturally most amiable and lovely , yet the Lord sees it needful to command man to love him .

2. We ought to keep all that Commandement to do it , to love the Lord our God .

What our Translators here turn [ all these Commandements to do them ] in the plural , is in the singular number only in these words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , All that Commandement to do it . Where 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 are emphatical , importing the excellency of that Commandement , and demonstrative and pointing at that Commandement here intended , and expressed in the next following words ; If thou keep all that Commandement to do it , which I am commanding thee this day , To love the Lord thy God .

It s strange , that there hath been so great an inadvertency in the Authors of all the old English Translations , as well as of this last ; as also in the French , Spanish , and Italian ; yea , in Hierom also , in Luther , and the Low Dutch ; that they should not take notice of the singular number , this Commandement , which would have directed them to the first and great Commandement in the next words .

Howbeit , a matter of so great moment , past not without due observation of some learned Translators , as Pagnin , Vatablus , Castellio , Tremellius , Munster , the Tigurin Bible , Piscator , and of our English , Ainsworth , who with one consent read the words to one effect , Thou shalt keep all that Commandement to do it ; viz. to love the Lord thy God , &c.

Herein we must inquire , 1. What it is , to keep that Commandement ; which is the duty here commanded ; 2. What it is to keep all that Commandement ; which is the latitude and generality of the duty .

To keep that Commandement , and do it , are phrases sometime equipollent and of the same extent ; for so to keep the Commandement , is to do the Commandement .

Sometime they are distinguished ; and the former is in order to the later , as Gen. 18.19 . Deut. 4.6 . and 5.1 . Ye shall learn them , and keep to do them .

And thus the observing and keeping the Commandement is in or with the heart , as Psal. 119.34 . I shall keep thy Law ; yea , I shall observe it in the whole heart .

Here then I commend unto you the highest service of God , even the love of the Lord our God . That ye may perceive it to be no other , ye may consider the man on whom God first works , to be moved by the spirit of bondage , under which he lives in fear , Rom. 8. Fear takes away half the understanding from servants , saith Plato , out of Homer . Yea , Timor minuit , it takes away half their strength . A man is not able to do half so much in his fear , as when it is off him . Then is he brought to faith , but that works not , but by love , Gal. 5.6 . And at the last he comes to the love of God . And that is the end , 1 Cor. 13. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the perfect that is to come .

And therefore we read of a threefold obedience . The first out of fear ; and that takes away half the spirit and strength of men : This was figured by the Porch of the Temple ; whence they are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Acts 10.2 . and 13.16.26 . 2. There is an obedience of faith , Rom. 1. and 16. This was figured by the holy . Lastly , there is an obedience of charity , 1 Pet. 1.1 . Castificantes — sub obedientia charitatis : This was figured by the Most-Holy , wherein Jesus Christ himself is the High Priest , the Minister of the heavenly good . This is tacitly enjoyned , Exod. 20.6 . doing mercy to thousands of them that love me and keep my Commandements . This is the most durable service of God . When Faith and Hope have an end , 1 Cor. 13. ult. The true light , the resurrection , and the everlasting life . The new birth , the new heaven and earth wherein righteousness dwels , the kingdom of God and his righteousness ; the Paradise of God , wherein is the tree of life , wherein is the fulness of life and peace . In a word , this is God himself , 1 John 4.8.16 . The Son of God , Col. 1. v. 13. Col. 1.13 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Son , his love . The holy Spirit of God shed in the hearts of men , as Peter Lombard excellently explains that place ; Then that which is perfect is come .

We have hitherto heard the duty of the first and great Commandement , the love of the Lord our God ; now followes the generality and integrity of that duty of love and obedience ; of love ; we ought to keep all that Commandement to do it . That we may the better understand the generality and integrity of this duty , I shall refer you to our Lords Commentary upon this Commandement , Matth. 22.37 . Thou shalt love the Lord thy God with all thy heart , with all thy soul , and with all thy minde : which words commend unto us the generality and integrity of this duty , even all this Commandement , as considerable extensively and intensively . 1. Extensively , in regard of parts ; and so we ought to love the Lord our God with heart , soul , and minde . 2. Intensively , in regard of degrees , with the utmost degree of all these parts ; we ought to love the Lord our God , and so to keep all this Commandement to do it , with all our heart , with all our soul ; and as it is in S. Luke , with all our strength , and with all our minde .

Doubt . 1. But how can we love the Lord our God so intensively and extensively , and keep all this Commandement to do it ? God is immense , unmeasurable , and infinite . But thou , and I , and every creature of us is finite and hath certain bounds and limits of being . Between infinite and finite , we say , there is no proportion . How then can we so keep all this Commandement , to love the Lord our God with all our heart , with all our minde , with all our soul , and with all our strength ?

Beloved ! we are subject to be much mistaken , as in other things , so most of all , in ourselves : The man was taken , according to his better part , out of his God , & therefore he hath greater resemblance unto him , then he is aware of . God is infinite ; and man is , in a sort , infinite ; Infinite in his thoughts and imaginations . Name the utmost part of the known World , of the Eastern or Western Indies ; or toward the Northern of Southern Pole , the thoughts are presently there upon the very first naming of them . Put case there were more Worlds , and those larger then this known World ; the thoughts could enlarge themselves according to the number of them , and utmost extent of them .

The like we may say of the will and appetite , it is infinite , Eccles. 6.7 . All the labour of the man is for his mouth ; and his appetite or will ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) is not filled ; no , but it ranges and seeks about for what may fill it : as the Wiseman intimates , v. 9. Better is the sight of the eyes then the wandring of the desire . Yea , by reason of the unsatiable and infinite appetite , the eye is not satisfied with seeing , nor the ear with hearing , Eccles. 1.8 . nor the desire with lusting . He that loveth silver , shal not be satisfied with silver , Eccles. 5.10 .

As therefore God himself is infinite ; so is the desire an abyss , a bottomless depth which cannot be filled otherwise then by an infinite God . So that by how much the soul desires God more , by so much the more it may desire him . And by how much the more it loves God , by so much the more it may love him . For God in himself is an infinite good without any defect ; and the soul was made according to his image , and for this end , to know and love him : and , till it so do , it rambles and wanders about the creatures , and is never satisfied . Fecisti nos Domine propter te , & irrequietum est cor nostrum donec pervenerit ad te . Lord ! thou hast made us for thy self . And our heart is unquiet until it come unto Thee .

1. All that Commandement , to love the Lord our God , with all our heart , with all our soul , and all our minde , is a most excellent Commandement : This appears from a double Emphasis upon it in the text : if thou shalt keep 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 even all that Commandement . And therefore whereas the Jews had four Sections of the Law , in more religious observation ; 1. Exod. 13.3 . touching their coming forth of the land of Egypt . 2. Verse 11. — 16. concerning the destruction of the first-born . 3. Deut. 6.4 . — 9. touching the property and service of God . 4. Deut. 11.13 . concerning the former and the later rain .

That which the first recited of all these four parts ofthe of the Law , was this Commandement touching the love of the Lord our God . This they first recited every morning and every evening ; and thence it is most worthy of our morning and evening meditation . And therefore the Apostle having treated of spiritual gifts , 1 Cor. 12.1 . — 30. Be zealous of the best gifts , saith he ; yet 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I shew you a way secundùm excellentiam , 1 Cor. 12. v. 31. a way according to excellency , a most excellent way . But what that is , Stephen Langton , who divided the holy Scripture into Chapters , rendred obscure , by dividing the Apostles testimony of that exultent way , from that excellent way it self , in the following Chapt.

This is that which holy David intended , Psal. 119. v. 96. Psal. 119.96 . I have seen an end of all perfection , thine exceeding broad Commiandement . The Text is corrupted by the Translation : There is no [ But ] no diversity at all ; but the later part explains the former . This is the end of the Commandement . The end or perfection of the Commandement , is love out of a pure heart , and a good conscience and faith unfeigned , 1 Tim. 1.5 . This is that perfect bond , Col. 3.

2. The Lord so speaks to all Israel , as to one man ; If thou keep all this Commandement , to do it , to love the Lord thy God ; the Lord requires obedience unto this Commandement of all , and of every man .

3. To keep all this one Commandement , is virtually and radically to keep all the Commandements . So much the Lord implyes in the body of the Decalogue , Exod. 20.6 . they that love me and keep my Commandements . Yea , S. John tels us , that this is the love of God , that we keep his Commandements , 1 John 5.3 .

4. Note hence the integrity of Gods will and Commandement , requiring a like intire obedience of us . But whereas Bonus actus ex integra causa , malus ex quolibet defectu ; every good act requires integrity of causes , and circumstances all good ; but an act is rendred evil , by any one defect of these : hence it is , that man having lost his integrity , and fallen into manifold sins and strayings from his God , there was a necessity of a manifold Law , to follow the man , and search him out in his manifold aberrations and wandrings .

According to which , we may understand the Prophet Hos. 8.12 . I have written to him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Hos. 8. v. 12. which our Translators turn , the great things ; Arias Montanus , Praecipua , the chief things ; Pagnin , Honorabilia , the honourable things ; which may as well be rendred , the multitude of my Law .

Whence we may justly reprove a wicked generation of men , who being exhorted to keep the Commandement to this end to do it , they limit the will of the Holy One of Israel . And , whereas the Lord commands us to keep all that Commandement , to love him with all our heart , minde , soul , and strength , they love him with their minde only . They flatter themselves into a false conceit , that they are in S. Pauls condition , where he saith , I my self with my minde serve the Law of God , but with my flesh the Law of Sin . Yea , whether with their minde they serve the Law of God , as S. Paul did , it may be very much doubted . For the Apostle saith of himself , or of one in that state , The good that I will , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) I do not ; but the evil which I will not , that I do . And , I finde therefore a law that evil lies neer me being willing to do good , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) & diverse other places in that Rom. 7. The words , ye perceive , are turnd , as if the Apostle spake here of a velleity , or half-will ; the good that I would , the evil that I would not . There 's no such matter ; the Apostle speaks of a compleat and full will , and that which hath no hindrance from it self ; the good that I will ; the evil which I will not . This man he has a will compleat and ready to do what good he wills , and to depart from the evil which he wills not . Yea , I delight , saith he , in the Law of God , according to the inward man ; and , whereas he hath such a good will to the good , and so delights in it , and so hates the evil , to do that evil , its captivity , its misery , its death , it s a body of death unto him . And therefore he complaines , Wretched man that I am , who shall deliver me from the body of this death ? And he hath answer ( according to the antient reading of S. Ambrose , Origen , S. Hierom , S. Augustin , and others , and the present Vulg. Latin , ) Gratia Dei per Dominum Iesum Christum , the grace of God , through Jesus Christ our Lord . And by that grace , he is made free from the Law of sin and death , by the Law of the spirit of life .

Is it thus with this perverse and sinful generation , who pretend a minde and good will to serve the Law of God ? Does not their life declare them ? Does not their practice plainly speak , what their minde and will is ? Does not the shew of their countenance testifie against them ? or rather , as it is in the Hebrew , does not the acknowledgement of their faces answer against them ? Do they not declare their sin like Sodom ? they hide it not . Wo unto their soul ; for they have requited evil unto themselves .

Be we exhorted , O Israel , to keep and do all this Commandement , to love the Lord our God with all our heart , soul , minde , and strength . Let us not hearken to that objection of unbelieving and lazy men , which hath more of will then reason in it , that this Commandement is impossible .

This opinion hath gotten ground in the mindes of men , partly from the authority of one of the Antients ; partly from an inbred lightlesness in the most of us ; of whom it may be truly said , that Quae nolumus , difficulter credimus , those things which we would not , we hardly believe . And as true is that saying ; Proclives sumus à labore ad libidinem , that which is troublesome or chargeable , we have no heart to believe it . Now because to love the Lord our God , with all our heart , soul , mind , and strength , will cost us all we have , and all we are , we are hardly brought off to think , t is possible ever to be performed . Hence it is that they have made this plausible interpretation of the words , that in them is prescribed Non tam quàm currendum , quà quò currendum . Not so much the way wherein we should walk , as the end of our way , whither we hope to attain after this life .

These , and such like sayings please us well ; because they agree with our lazy disposition . But if the command had been reserved for another life , it would not have been prescribed in this , Eccles. 9.10 . Acts 5.20 . No , nor have been said to be fulfilled in this ; as it is said of David , 1 Kings 14.8 . so it is recorded of Josiah , 2 Kings 23.25 . That he turned to the Lord with all his heart , and with all his soul , and with all his might , according to all the Law of Moses . Nor would it be said to be the practise of the Saints , Psal. 119.2 . Whence we may reason thus ; If the Saints of God , if Josiah , if David thus loved the Lord their God , under the dispensation of the Law , when the Lord gave a more scanty measure of his spirit , how much more is the same duly expected of us ? Zach. 12.8 . If they under the Law , loved the Lord with all their strength when the Law was weak ; how much more is expected of us under the Gospel ? what the Law could not do , &c. Rom. 8.3 . Now if ever , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Certainly , by how much the more the Spirit and power of God is vouchsafed unto us , by so much the more we should perform this Commandement , to love the Lord with all our heart , soul , minde and strength .

Surely , if the Lord require obedience unto all that Commandement , so as to love the Lord our God with all these , the Lord allowes no place at all , no room within us for any iniquity . He is to be loved with all our heart , soul , minde , and strength . And therefore there is not left any place , any degree at all for what is contrary to his love . The Church , which is signified by the Kings Daughter , is all glorious within , Psal. 45.13 . All that is within me , bless his holy Name , Psal. 103.1 . Whose cause then do they undertake to defend , for whom do they plead , for God or Baal , for Christ or Belial , who say , That sin must remain in us ? The Lord Jesus Christ tells thee , that thou shalt love the Lord thy God with all thy heart , &c. They say , That this cannot be done . Our Lord saith , This do , and thou shalt live , Luke 10.28 . And , this is the love of God , that ye keep his Commandements . They say , Ye shall live , though ye keep not the Commandements ; for its impossible to keep them . Just so the Serpent told Eve , Ye shall not die : A lie , point-blank contradictory to the God of Truth . They say , Christ has kept the Commandements for us , and He has loved God with all his heart , &c. and all for us . And this is imputed unto us , as if we our selves had so loved the Lord , &c. as if we our selves had kept all the Commandements . Their meaning is , Christ was wise , just , good , humble , loving , meek , sober , chaste , &c. Therefore we may be unwise , unjust , wicked , prowd , hateful , and hating one another , wrathful , and impatient , drunkards , lascivious , &c. Why ? because Christ was wise , sober , &c. all for us . Grant all this . But hath not Christ suffered , leaving as an example , &c. 1 Pet. 2.21 . and 4.1 . Object . Hath not Christ paid the ransom and made the atonement ? T is true ; Christ hath paid the ransom for all ; but for whom effectually ? Is it not for these who believe him , love him , walk in all obedience unto him ? 2 Cor. 4.10.11 . and 5.14 . 1 Pet. 4.2 . A great Prince payes a Ransom for a multitude of Captives : Howbeit , thus he indents with them , that they shall ever afterward relinquish and leave their Prison , and be Subjects and obedient only unto him . The Lord Jesus is that great Prince and Saviour , Acts 5. He hath paid that Ransom for us , who were captives unto Satan , and served sin and iniquity , And He , upon the like terms , agrees with us , that we should no more serve sin , Rom. 6. but that we being delivered out of the hands of our enemies , should serve him in holiness and righteousness before him , all the dayes of our life , Luke 1.74 , 75.

But to come home to their own Assertion and similitude ; why is not the love of the Lord our God with all our heart , & c ? Via quâ currendum , but Scopus the mark whither we must run ? It s impossible , say they , by reason of the infirmities of this life , alwayes actually to think of God , and to be moved in love toward him . And therefore so to love him , is not the way wherein we must run .

I answer . Nor is it necessary for him who loves God and keeps all that Commandement , alwayes actually to think of God , as he is defined , or to be moved actually with love towards him . It is enough , if he alwayes think and do what is good , just and honest , and so , what is worthy of God . Yea , so to think , and so to do , is to love God . For this is the love of God , that we keep his Commandements , 1 John 5.3 . And therefore he who is alwayes busied about what is holy , just , and good , as the Commandement is , Rom. 7.12 . he loves God with all his heart , &c.

And what they say , that it is not the way , but the end of the way , surely a Traveller who walkes on in the right way , it is not needful , that , every step he takes , he should think of the end of his journey ; but it s enough , that he keep on in the right way toward his journeys end . And therefore holy David doubted not to resolve , I will run the way of thy Commandements , when thou hast enlarged my heart . And he , no doubt , who does so , loves God with all his heart .

I know well , the contrary doctrine is and hath long been taught . But 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it is an holy thing to prefer the truth before all opinions and authorities of men , could Aristotle say .

Our Lord and his Apostles when they taught the Gospel , gave precepts to be done , not in another life , but in this life . And therefore , as was intimated before , the Angel commanding the Apostles to preach the Gospel , calls it , the words of this life . And it is very observable , when the Lord gives this precept touching the love of God with all our heart , &c. Matth. 22.37 . He doth not cite the words out of Exodus , wherein is contained the Law out of Mount Sinai ; but he quotes them out of Deut. 6.5 . wherein many things are contained , which belong to the New Covenant , as it is taught by Christ and his Apostles , and comes out of Mount Sion , and brings with it strength and power . And such is this in the Text.

Besides , since the nature of this Commandement , is such , that , without it , eternal life cannot be obtained , surely our God would not have prescribed this precept to be done in this life , if it had been to be reserved for another life .

Now that this precept is of that importance , that , without it , the eternal life cannot be obtained ; and that , by observing it , the eternal life may be obtained , appears , by what our Lord saith , Luke 10.25 . when the Lawyer asked him , What shall I do , inherit eternal life ? our Saviour having asked him , what is written in the Law , &c , And the Lawyer returned answer , out of Deut. 6.5 . Thou shalt love the Lord thy God with all thy heart , &c. Our Saviour then answers to this question , ver. 28. This do , and thou shalt live .

Now , Beloved , consider advisedly ; It concernes every soul , which hopes and desires the eternal life : If this be a necessary condition for the obtaining of eternal life , surely , if eternal life be possible to be obtained , it must also be possible to perform the condition , whereby it may be obtained ; which is , to love the Lord our God with all our heart , &c. If otherwise the means be impossible , the end also must be impossible whereby that end should be obtained ; & it s all one to say , Thou shalt not inherit eternal life . The rule is well known ; Conditio impossibilis aequipollet negativae ; An impossible condition is all one with a negative . But that we may be the more excited hereunto , ye may be pleased to consider what a mans heart is carried unto in this world ; what objects , or what in any object , drawes his love most . For the heart , soul , and minde are so swayed and carried by love , as the body is by the weight of it . Amor meus pondus animae meae , saith S. Augustin . And as the weight of the body inclines it to the place proper and most convenient for it , so love swayes and inclines the whole man to that , which is as it were the proper place and centre wherein it rests .

Now what objects most incline the love of the natural man ? or what most of all does the love of the natural man incline him unto ?

The Philosopher long since observed that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Beauty or Comeliness most takes our fansie , and wins our heart . And the Wiseman confirmes it , when he saith , the man loves nothing better , Eccles. 36.22 . Why a man loves that which is fair and beautiful , is a blinde mans question .

2. A second object lovely , or the Formale objecti , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to be loved . So that if one discerned love in another , toward him , he must be inclined to love him again as naturally , as the stone is swayed and moved towards the centre . Whence it is a good rule , ( and would God we all observed it ! ) Ut ameris amabilis esto ; that thou mayest be beloved , ( as every one would be , ) be loving , amiable , lovely , and courteous ; and thou shalt win upon his love whom thou lovest .

3. A third Formale objecti , or object lovely , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , bounty , beneficence , doing good , Manifestatio dilectionis est exhibitio operis . This is loving in the deed , saith S. John .

Now , Beloved , all these are eminently in God as in their root , their spring , their centre . 1. All beauty and comeliness it is in him most eminently : He is the fairest of ten thousand . The most glorious Angels , who behold the face of God , they cover their own faces and their feet , as conscious of their own desormity compared with Gods beauty . From his beauty , what ever is beautiful in any kinde , receives its beauty . And to love this most beautiful object , renders him that loves it , like unto it ; otherwise then it is among the creatures . For a man deformed and ill favoured , loving the most beautiful woman , is not thereby made beautiful himself , but rather he appears more deformed . But he who loves the Lord with all his heart , &c. He becomes like unto him , 1 John 3.2 . Amor transform at amantem in rem amatam . Hence it is , that Moses his face shined . And they who beheld Stephen , saw his face like the face of an Angel . This comeliness the Lord imparts unto all those who behold him and love his appearance and manifestation of himself in them , Ezech. 16. We all behold as in a Glass the glory of the Lord and are transformed into the same image , &c. 2 Cor. 3.18 . What they falsly said of Helena , that she was so fair , that she was worth all that ten years war undertaken for her sake , is most true of the beauty in God ; its worth all our labour , all our warring , all our mortification for his sake , Romans 8.36 . The second object is to be beloved ; and this is eminent also in God . He prevents us with his love , 1 John 4.10 . He so loved the world , &c. John 3. So , without bounds or limits , so , without example . See how he loved him , John 11. The third motive of love is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , bounty and liberality : All we are , all we have , yea , all the whole Creation and every creature , is as streams from his Fountain , as beams from his light , as beauty from his beauty . Should we begin to speak of his bounty and goodness and beneficence , where , and when should we make an end ?

So that , if the eyes of our understanding were opened , how could we be but ravished with the love of our God ? Ut se habet simpliciter ad simpliciter , ita magis ad magis & maximè ad maximè ; if 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , if he be worthy of love , who is good , as the Philosopher could say ; then most amiable and lovely is he , who is the best . Amor meus pondus animae meae , My love is the weight of my soul , saith S. Augustine . Whence is it , that all and every creature inclines to the proper place : the Fowles unto the Air , the Fishes unto the Sea , the Stone to the centre ? is it not that these are their rest ? Tell me , who ever thou art , in what creature hast thou ever found a true , solid , and lasting rest ? I believe that we have found that Nihil aequè gratum est adeptis quàm concupiscentibus ; there is no creature so amiable in the enjoying , as in the desire of it . Let me appeal to the experience of the Amaretto , whether he soon lothe not that which he most loved . The example of Amnon , 2 Sam. 13. is of large extent , ver. 2. He was so vexed , that he fell sick for his sister Tamar , and waxed lean from day to day . When he had enjoyed her , he hated her exceedingly , so that the hatred wherewith he hated her , was greater then the love wherewith he had loved her , v. 15.

O how contrary to this , is the love of our God! when his love has touched our heart with his finger , that is , with his spirit , when he drawes us with the cords of his love ; when he manifests himself unto us . The more near we draw unto him , by so much our love more and more increaseth toward him ; and in his presence is the fulness of joy , and at his right hand , pleasures for ever more , Psalm 16.11 .

This Commandement is said to be the first , by our Saviour , Mat. 22. and that both in regard of the Lawgiver ; and in respect of man , to whom the Law is given . 1. In regard of the Lawgiver , he is the first and chief good . Since therefore love is naturally carried unto goodness , and first in order of dignity unto the first and chief good , there is good reason why we should first love him ; and consequently that this should be the first Commandement . Yea , first it is in order of intention , or the end which the Lawgiver aims at , and that 's love , 1 Tim. 1.5 . The end of the Commandement is love . For howsoever the knowledge of God must precede in order of time ; because Ignoti nulla cupido , there is no desire of that which is unknown ; no , nor love , nor hope , nor fear , nor joy ; no affection at all toward that , whereof there is first no knowledge ; nor can we love , desire , hope in , or fear God , unless first we know him ; yet this is to be understood in order of time . As for the order of intention which God aimes at , he would not , that the man should rest in a contemplative knowledge of himself , but that he should be affected according to his knowledge , which must cease ; but love must remain , 1 Cor. 13. Charitas intrat , ubi scientia foris stat ; Charity enters , when Knowledge stands without doores . Yea , although fear go before love , Primus in orbe deos fecit timor ; and that it is Prima mensura divinitatis , the first measure of the Deity , yet this is to be understood in regard of the mans fallen estate . For fear of punishment had never been , unless first sin had entred into the World , as appears , Gen. 3. Yea , and initial fear makes way for love , as a serviceable means for that end ; which being obtained and perfected , as being principally intended , fear is cast out , as being used only as a means to obtain the end , with which it cannot consist ; as Physick having brought us to an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or good habitude of body , is it self purged out : and the Needle is cut off , when it hath drawn in the threed and united the cloath . And therefore the Wiseman saith , that fear is the beginning of love , Ecclus. 25.12 .

2. In regard of man , to whom this Law is given , this Commandement is first ; and that in respect 1. Of mans obligation to act ; and 2. In respect of his principle of action . 1. Gods work of creation and preservation , whereby he prevents the man , layes the first obligation and tye upon the man , to love and to be thankful unto his God ; which truth the Gentiles held in unrighteousness , Rom. 1.18 . — 21. 2. In regard of the principle of action , in the man . For howsoever there be diverse principles , whence the observation of the Commandements , is said to proceed , as Fear , Faith , Hope , yet none of them either severally or joyntly brings forth that obedience to the Commandements which God requires , but love . For howsoever faith be the fundamental saving principle , yet that works not but by love , Gal. 5.6 . Which principle we finde in the promulgation of the Law , Exod. 20.5 , 6. And the same method our Lord observes in the Gospel , John 14.15 . If ye love me , keep my Commandements . He saith not , if ye fear , believe , or trust in me . The Apostle gives the reason of it , 1 Tim. 1.5 . the end of the Commandement is charity . Now if charity be the end , that is , the perfection of the Commandement , then is it the first and chief principle , out of which obedience to the Commandements , must proceed ; Sapiens incipit à fine , a wise man begins from the end .

Yea , till the man keep the Commandements out of this principle , he cannot be said to keep the covenant of his God ; nor God to keep covenant with the man . But when the man loves his God , and , out of that love , obeyes his God , then the Lord keeps covenant with him . So Dan. 9.4 . O Lord the great and dreadful God keeping the Covenant and mercy towards them that love him , and keep his Commandement , &c.

As this is the first Commandement , so it is also called by our Lord the great Commandement . And whereas a thing is said to be great , Quantitate molis , or , quantitate virtutis , in regard of bulk , or power and vertue , this later way , this Commandement is said to be great , or , the greatest , according to S. Hierom , by reason of the vertue , power , and efficacy of it ; and that both in respect of the subject , and of the duty it self .

1. In regard of the subject ; whoever thus loves God with all his heart , his heart and minde must be enabled thereunto by the Spirit of God , 1 Tim. 1.5 . It is the first fruit and strength of the Spirit , Gal. 5.22 . And the Lord so circumciseth his heart , that he may so love him with all his heart , and with all thy soul , and keep the Commandements and live , Deut. 30.6 . Zach. 11.19 , 20. Rom. 6.11 , 13.

2. The duty it self is most required , and best accepted by our God . For as love is in nature the first of all the affections , which like the great wheel of the Clock , turns about all the rest . For so we desire , rejoyce in , fear , hope for , grieve for , &c. some thing which we love ; such is the divine love to all other graces . The Spirit of God in this great wheel actuates and moves all the other graces . Yea , and this divine love swallowes up all other inferiour affections , all other love , concupiscence , and desire . As the Serpent of Moses devoured all the Serpents of the Egyptian Magicians . For he who loves God with all his heart , and keeps all this Commandement , he can love nothing repugnant unto God , nothing but in order unto God ; he loves himself only in order unto God , and for God . He loves his neighbour out of his love of God , even as he loves himself , that is , in order unto God . So he loves his neighbour , that he is of one heart , and one soul with his neighbour , Acts 4.32 . So that his love of his neighbour , and of himself , are no way contrary to the intire love of God .

Yea , howsoever many other duties are enjoyned us , beside this Commandement , yet this of all the rest is the greatest , and most excellent , 1 Cor. 12. ult. and that for two reasons .

1. It s most durable , and outlasts all the rest ; and therefore it s preferred before Prophesie , Tongues , Knowledge ; yea , before Faith and Hope it self , 1 Cor. 13. ult.

2. The love of God is the Seisin , and the common ingredient of all the Christian mans actions ; that pretious tincture that turns all , it touches , into gold , as , they say , Midas did . And what ever wants this divine tincture of holy love , t is like the Terra damnata , t is nothing worth .

Hence the Apostles general advise is ; Let all your things be done in charity , 1 Cor. 16.14 . A rule so necessary , that the very best and greatest duties otherwise performed , whether towards God , or towards our neighbour , are of no value , in the sight of God , 1 Cor. 13.

I shall adde no more motives . Let us rather come to discover our love to the Lord our God , whether we keep this Commandement , or not .

1. The love of God proceeds from a pure heart , a good conscience and faith unfeigned , 1 Tim. 1.5 . How then canst thou love thy God , when thou sayest , thy heart cannot be pure ? And how can thy faith be unfeigned , when thou believest not , that thou art able to love the Lord thy God with all thy heart ?

2. Love will suffer nothing to intervene , or separate us from the party we love , that may hinder our union . Love knits , unites , and makes one , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that which is continued , is one .

Our love unto God unites us , and makes us one with him , according to our Saviours prayer , John 17.21 . and that of the Apostle , he who is joyned unto the Lord , is one Spirit , 1 Cor. 6.17 . Such love of our God , will not endure any mixture of what is contrary to our God . And therefore S. Paul having exhorted to sincerity of love , which is required even in the lowest degree of it , as hath been shewen ; Let love be without dissimulation , Rom. 12.9 . he presently adds , Abhor that which is evil . Sincerity of love unto our God , will not endure any corrival , any thing or person , to share with our God in our love of him .

How then canst thou say , thou lovest the Lord thy God with all thy heart and all thy soul , and keepest all that Commandement , when yet thou knowest , that thou lovest thy pleasures more then thou lovest thy God ? when thou knowest , thou lovest the world and the things of this world ? Ye Adulterers and Adulteresses ! Know ye not , that the friendship of the world is the enmity of God ? Jam. 4.4 . So the Greek text hath it ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Whosoever therefore will be a friend of the world , is made an enemy of God . Wouldst thou believe thy wife , should she say , she loved thee , whilest she prostitutes her self unto another man ? And wilt thou pretend to be the loving Spouse of thy Maker , yet love his enemy ?

3. The love of God puts us upon such works as he loves . Whence the Apostle , This , saith he , is the love of God , that we keep his Commandements . It puts us upon the love of our neighbour ; Love works no evil to his neighbour , Rom. 13.10 . Ad populum Phaleras — Away with all trappings and false pretences of love , without the reality of it !

Good discourse and holy conference proceeding from a life worthy of God , and a heart and soul which loves God , is an edge which pierceth to the assimilating of others unto it self . Such a soul edifies , and conveighs grace to the hearers : For charity edifies , not knowledge , not holy talk without it . The Pharisees of old knew very much of God and his Word , and wayes , and spake very much of God . And they of all others , most reasoned with our Lord , concerning God and his truth . But our Lord tells them , I know , that ye have not the love of God in you , John 5.42 . And we may say the like of the Pharisees of our time ; They are great talkers of God , and of Religion ; and indeed would seem to be the onely people of God , and to know all things knowable . They are indeed the true Amorites ; great Talkers and most bitter men in their invectives against all , who are not of their opinion , ( as no wise man is ; ) And therefore we may know , that they have not the love of God in them . They have a knowing knowledge , or such as reflects upon it self , as the Apostle saith , we know , that we all have knowledge . This knowledge puffs men up and makes them proud ; but charity edifies , 1 Cor. 8.1.2 . That knowing knowledge is the dust , the food of the Serpentine generation , according to their doom , Gen. 3.14 . which the Prophet Esay 65.25 . tells us , must be fulfilled in these last dayes ; a food , wherewithal they so glut themselves , that there is no place left for the love of God in them . Therefore Jehu cuts off and destroyes the knowing knowledge ; so the Chald. Paraphrast renders 2 Kings 9.8 . Every one that pisseth against the wall , all the knowing knowledge ; which excludes the love of God . For so the true Jehu , Hebr. 1. v. 12. who is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Qui est , a type of Christ , Hebr. 1.12 . Thou art He ; for so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Notat aliquid divinitatis , saith Galatinus ; it imports somewhat of the Divinity . And therefore Scaliger , having reckoned up many names of God , concludes them all with Ipse , He. This spiritual Jehu destroyes all the false , the knowing disobedient knowledge , which is the true spiritual , inward Antichrist , and consumes him with the spirit of his mouth , and destroyes him with the brightness of his coming , or presence , 2 Thes. 2.8 . Psal. 90. v. 12. And therefore Moses the man of God prayes , Psal. 90.12 . that the Lord would teach him to number his dayes , that he might bring unto him a wise heart ( so the words signifie ) not a wise , not a subtil , crafty head , not a strong head-piece , as they call it .

Let us name some means and helps to advance this great duty .

1. The fear of God , is the beginning of his love , Ecclus. 1.14 . And that fear drives out the evil . And when the love of God is brought into the soul , it makes a compleat separation from the sin . O ye that love the Lord , see that ye hate the thing that is evil , Psal. 97.10 .

2. Whatsoever thou seest amiable and lovely in the creature , love it wholly for God , and in order unto God the Creator of it . How shall that be done ? When thou seest ravishing Beauty in the Creature , reason thus ; O how much more beautiful is my God , who created this Beauty ! When thou seest great strength ; think , how much more strong is He , who is , the Power ! Mark 14.62 . Thou lovest wealth : consider , how much better is it , to be rich towards God! Or thou art desirous of Honour : Reason thus ; How much more excellent is the honour that comes of God only ! Thou lovest Pleasures : but think how much more satisfying and durable are the pleasures at Gods right hand for evermore !

3. Pray we unto the Lord that he will be pleased to circumcise our hearts , that we may love him with all our heart , and with all our soul , that we may live , Deut. 30.6 .

For the advancement of this divine and eternal life and kingdom of God , there are who point us unto faith only . But beside it , many other graces are necessary , 2 Pet. 1. and above all , charity .

But they will say , that it is not the saving faith , which S. Peter there speaks of . I answer , It is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It is equally pretious faith with that which the Apostles themselves had . And yet , saith he , Adde in that your faith , vertue ; but in that vertue , knowledge ; but in that knowledge , temperance ; but in that temperance , 2 Pet. 1. v. 5 , 6 , 7. patience ; but in that patience , godliness ; but in that godliness , brotherly kindness ; but in that brotherly kindness , charity or common love to God and men , 2 Pet. 1.1 . — 7. There is a kinde of Acidia or spiritual slothfulness , which would cause us lazily to sit down in faith alone without this train of graces following it ; as many do at this day ; and , which is worse , dangerously misunderstand the very foundation , the true Christian faith . Which S. Peter foreseeing , adde , saith he , in your pretious faith , vertue ( or prowess and courage ) therein the lazy soul would rest ; but , saith the Apostle , adde in that your vertue , knowledge , that is , experimental knowledge , that what we believed , through vertue & prowess , is found possible . And this is the reason of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the note of diversity repeated often , both precedent and following ; all which our Translators , contrary to the express text , have rendred by the copulative , And.

The Apostle goes on . For these things being and abounding , make you neither barren nor unfruitful towards the knowledge or acknowledgement ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) of our Lord and Saviour Jesus Christ . And v. 10. So an entrance shall be administred unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ .

The Lord direct your hearts into the love of God and the patience ( or expectation ) of Christ ! 2 Thess. 3.5 .

Thou shalt not see thy brothers Asse or his Ox fall down by the way , Deut. 22. v. 4. and hide thy self from them . Thou shalt surely help him to lift them up again . ] By this translation , some elegancy of the holy tongue , is lost ; and somewhat of the mystery contained in these words , obscured .

The Hebrew words of the later part , are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Raising , thou shalt raise them up with him . Wherein the Hebrew elegancy imports and supposes a cooperation in the brother , or neighbour , the owner of the Asse and Ox ; and the like reason there is of his Sheep , Horse , mule , or other beast . Which the Samaritan version expresseth . Thou shalt not see thy brothers Asse or any other of his cattle , &c.

What the Hebrew text hath , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , cum illo , with him , is not neglected by the LXX , where we read , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with him ; nor by the Samaritan , Syriac , or Arabic versions ; nor by the Chald. Par. Vulg. Lat. the Spanish , French , nor Italian Translations . Castellio hath , Vnà cum eo sublevabis , thou shalt lift him or it up together with him . So the Tigurin Translation , and Piscator , Luther , and the Low Dutch which followes him .

This curiosity , as some will call it , is not nodum in scirpo quaerere , to seek a knot in a Bulrush ; to search for a fault where there is none . For to help him to lift them up , and to raise them up with him , are not the same . The later is more emphatical and full .

The words thus turnd have a sense very important , whether we consider the literal or spiritual meaning of them . As for the literal sense , the words imply thus much .

1. That they , whom , our God would , that we should help , they should be helpful unto themselves .

2. What is here called thy brothers Asse , is Exod. 23.5 . called the Asse of him that is hating thee , who is in actual enmity against thee . For the book of Deuteronomy is , much of it , Evangelical , and holds forth unto believers early , what is that good , acceptable , and perfect will of God ; which our Lord , that Prophet like to Moses , more clearly reveals ; when he teacheth us to love our enemies , Mat. 5. v. 44. to bless those who are cursing us , to do good to those who are hating us , and to pray for those who are using us despightfully , and persecuting us , Matth. 5.44 .

3. These and such like actions tend much to the melting of enmity and hatred into love and favour . For there is no greater incentive unto love , then preventing love .

4. Especially if these or like actions be agitated and used frequently so often as occasion calls for them . So much is implyed by the repetition of the verb , Raising thou shalt raise them up .

5. But no doubt if this we ought to do to the Ox or Asse , we ought much more to do it unto the owner himself or brother , Matth. 18.22 .

But hath God care of Asses or Oxen ? 1 Cor. 9.9 . Or saith he it altogether for our sakes ? The words no doubt have their mystical sense .

The Lord Jesus Christ deals so with his brethren , ( He is not ashamed to call us so , Hebr. 2.11 . ) He could not , he cannot see the humanity fallen to the ground , and cleaving to the earth , and minding earthly things , embracing Dunghils , Lam. 4.5 . ( to such the solemn Feasts are compared , Mal. 2.3 . and all ceremonial services ; yea , all things , if opposite unto Christ , Phil. 3.8 . ) He could not , he cannot hide himself from his own flesh , Esay 58.7 . Hebr. 2.14 . but he stoops to take and raise up the fallen man from minding earthly things , to a conversation in the heavens , Phil. 3.19 , 20.

Yet would he not , that the fallen man should be like the Lunt , heavie and lazy beast . Psal. 32. v. 8.9 . Job 35. v. 11. & 36. v. 22. I will make thee understand ( saith he ) and I will teach thee in the way wherein thou shalt walk ; I will give counsel with mine eye unto thee . Be not as the Horse , as the Mule without understanding , &c. For why ? He teacheth us rather then the cattle of the earth . Indeed who is teaching like him ? who gives man reason and understanding , which other teachers cannot give , but suppose in those , they teach .

Yea , in the fallen Ox and Asse there is a principle of life and power toward the raising of it self . And how much better principle is there in the fallen believing man toward the raising of himself to a more eminent life ? For otherwise all exhortations , dehortations , reproofs , in a word , all Gods dealings with fallen men , would be in vain and to no purpose . Our brother would raise them with them ; but they have no power in them to comply with him . Wherefore thus saith the Apostle , out of the Prophet Esay , 1.9 . Except the Lord of hosts had left unto us a seed , Rom. 9. v. 23. we should have been as Sodom , and should have been made like unto Gomorrha , Rom. 9.29 . This divine seed lives , when all , what is temporal and earthly , is dead ; and that recovers and restores all what shall live , unto life . Of which our Lord saith , Except a corn of Wheat fall into the ground , and die , it abides alone ; but if it die , it brings forth much fruit .

There is remaining in the grain of Wheat now dead , an active principle of life , the Balsamum naturale , the natural and radical balsum , which recals and raiseth up the plant to life , and multiplyes it , John 12.24 .

But , that this may be done , the Lord calls upon us to plough up our fallow grounds , to mortifie our earthly members . To die daily unto sin ; for that 's implyed in the next words , he that loves his life , shall lose it , &c.

Also , that we believe in the mighty power of God who raiseth the dead . And by this faith , we are raised unto life ; as the Apostle testifies of the Colossians , Col. 2. v. 12. wherein also ye are raised by faith in the operative power of God having raised him from the dead , Col. 2.12 .

How justly therefore are many of this present generation to be blamed ? who being fallen into sins of intemperancy , incontinency , injustice , oppression , violence , impiety and profaneness , lie still like arrant Beasts , and continue in them ; and expect a time , when they shall receive such an irresistable power of grace , as shall enforce them to arise out of the slow of their sins , unto righteousness ; whether they will or not .

But surely the grace of God does not work with violence ; but gently and sweetly , according to the fabrick of mans heart , which God the maker of it , best knowes ; and accordingly drawes men with the cords of a man , even with loving kindness , Hos. 11.4 .

And therefore when this grace is withstood and resisted , the Lord complains , as Matth. 23.27 . O Jerusalem , how often would I , and ye would not ? &c. And Acts 7. O ye stiff-necked and uncircumcised of heart , ye do alwayes resist the Holy Ghost , &c. And Esay 65.2 , 3. I have stretched out my hands all the day to a rebellious people , &c. Ezech. 18.31 . Cast away from you all your transgressions , &c. Why will ye die , & c ? John 5.34 . These things I say unto you , that ye may be saved , &c. ye will not come unto me , that ye may have life . Esay 5.4 . What could I have done more for my vineyard then I have done ?

These , and many like Scriptures there are , wherein the Spirit of God complains , that men resist the grace of God , & yield not obedience thereunto . But we never read of any compulsion or force used to compel men to obedience . For that should be contrary to Gods creation in the framing of mans heart ; so that it is not to be wrought upon otherwise then by perswasions . Contrary to the nature of obedience , which is never forced , but is purely voluntary , as appears in the example of Pauls conversion ; which , if ever any should seem to be forced ; yet he saith expresly , I was not disobedient unto the heavenly vision , Acts 26.19 . Otherwise , if the grace of God should force men to break off their sin , to deny ungodliness , &c. this then would follow , and I beseech you mark it : That the grace of God should enforce men to be obedient ; and then reward them for being so ; which how absurd , and against Gods dealing , it would be , ye , that are wise men judge .

Besides , this is contrary to the nature of a command , that it should be directed by a wise King unto his Subjects to be performed , and that upon pain of death ; which yet his Subject cannot choose but he must do , being compelled by an irresistible power . What else do they affirm , who live in their sins , and say , That they wait for such grace from God , as shall make them even against their wills , to deny their ungodliness and worldly lusts , &c. and after this compulsion , the only wise God shall reward them with everlasting bliss and salvation . But does not the Apostle bid us to hope perfectly for the grace that shall come unto us at the revelation of Jesus Christ ? T is true ; but what are the words immediately before ? Gird up the loyns of your minde , be sober , and hope to the end , &c. 1 Pet. 1.13 . But Abraham hoped against hope . It s true ; he hoped against the impotency and weakness of his own flesh , in the mighty power of God , who had promised , and was able to perform , Rom. 4. But Abraham , when he thus hoped , was obedient unto God , and kept his charge , his Commandements , his Statutes , and his Lawes , Gen. 26.5 . But what promise , what word of God hast thou to hope in , who livest in thy disobedience , and contrary to the Commandement of God ? he who hopes for the grace that shall be revealed , &c. he purifies himself as God is pure , 1 John 3.3 .

The grace of God to the fallen man , supposeth a power in him to receive it , and so to comply with it , that he receive it not in vain , 2 Cor. 6.1 . Our brother raiseth us up with us . Otherwise , should we lie still in our fall , and expect , that he should raise us up without us , it would be great folly and vain presumption , and would prove us as much without understanding , as the Asse or Ox , or Horse or Mule , Psal. 32.9 . Which was intended by that in the Fable , of the Carter , whose Wain was laid fast in a Bog ; he cryed out , Hercules help me : But he was well answered ; Fool , set thy shoulder to the wheel , and put on thy Horse , and then God will help thee .

Wherefore brethren , if any man be prevented or surprized in a fall , or fault , ye who are spiritual and strong , restore such an one with the Spirit of meekness , Gal. 6.1 . We are commanded to raise up our brothers beast with him ; how much more our brother himself ? So let us bear one anothers burdens .

Let us stir up the gift of God that is in us ; Let us not receive the grace of God in vain . Arise thou who art sleeping , and stand up from the dead , and Christ shall enlighten thee , Ephes. 5.14 . Ephes. 5. v. 14. Believe not that seducing spirit of unbelief , which would perswade us , that we have no power to arise from our fall . To this seducing spirit , the wicked man gives heed , and believeth not to return out of darkness , and is waited for by the sword , Job 15.22 . Job 15. v. 22. Rom. 5. v. 6. Such a spirit were they acted by , who render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , when we were yet without strength , Rom. 5.6 . which is only , we being weak . To be without strength , is a total deprivation , and takes away all ability toward the raising of our selves , when our brother would raise us with us , we helping and working together with him , though we be yet but weak . Which yet implyes some strength : As the good Samaritan found , and had compassion on the wounded man , who was not quite dead , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , half dead , Luke 10.30 . That good Samaritan drawes us with the cords of a man , even with loving kindness . It s heavie drawing at a dead weight . Let us be coming , yielding , complying , stirring up the graces of God in us , and our God will be present with us . Habenti Deum nihil desu●urum , si ipse non desit Deo , saith S. Cyprian , nothing shall be wanting to him who hath God with him , if he be not wanting unto God . For Facienti quod in se est , Deus non deest , God is not wanting to him , who is doing what lieth in him , who is not wanting to himself . Arise , be doing ; and the Lord will be with you , 2 Cor. 13.11 . Phil. 4.8 , 9.

When a man hath taken a wife , and married her , and it come to pass , Deut. 24. v. 1. that she finde no favour in his eyes , because he hath found some uncleanness in her , then let him write her a bill of divorcement , and give it in her hand , and send her out of his house :

2. And when she is departed out of his house , she may go and be another mans wife .

3. And if the later husband hate her , and write her a bill of divorcement , and giveth it in her hand , and sendeth her out of his house , or if the later husband die , which took her to be his wife ,

4. Her former husband that sent her away , may not take her again to be his wife , after that she is defiled : For that is abomination before the Lord ; and thou shalt not cause the land to sin , which the Lord thy God giveth thee for an inheritance . ]

The mis-translation in these words could not so well be discovered , without the expression , and setting down of the whole Paragraph . Which howsoever it be broken into four verses , yet is it , in the whole , no more then one connex Axiom , or conditional proposition , as will appear , if we shall first understand , that , it is not generally true , though many conceive it to be so , that our Lord , in his most divine Sermon on the Mount , intended only the confutation of the Pharisees false glosses , and mis-interpretations of Gods Law : For it is evident , that both the first and second instances , Mat. 5. v. 21. — 30. are no other then the very Law of God , in the sixth and seventh Commandements . And our Lords expositions of them , have no way confuted them ; but only added their inward and spiritual meanings thereunto . That , whereas the Lawes against murder and adultery , in the letter , were understood onely to restrain the outward act ; our Lord shewes , that these Lawes reach even to the heart also .

Wherefore it could not be his general scope : Howbeit in that Sermon , I deny not , but he meets with false glosses and mis-understanding of Gods Law . And such was this custome and practice of the Jewes divorcement , which we have now before us ; which they grounded upon these four verses so rendred , as our Translators have turnd them . And indeed that Translation confirmes their practice .

Notwithstanding , the words of Moses will hardly afford any such sense , as they gather from them , to warrant them to put away their wives .

Those words ver. 1. so turnd , [ Then let him write her a bill of divorcement , ( or , cutting off ) and send her away out of his house . ] These words do not necessarily bear any such construction : yet hence they collected , that , for many causes , a man might put away his wife .

But if these four first verses be well lookt into , and the Law-givers scope considered , we shall finde , that these verses make up one intire sentence ; and that the three first of those verses , are but only the Antecedent of a Connex Axiom ; and the fourth verse the Consequent , and that which makes the sentence full .

For whereas ver. 1. the Translators render the words Imperatively , by way of precept , Then let him write her a bill of divorcement , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the very same words meet us again ver. 3. which yet they turn not Imperatively , as before ; nor indeed are they so to be rendred ; and therefore neither the former : since they are both in the very same tense ; and all those three verses are but Sententia pendula , as it is called , an imperfect sentence depending upon somewhat following , and which is compleated and perfected by the fourth verse , thus .

If ( or , when ) a man hath taken a wife and married her ; and it come to pass , that she finde no favour in his eyes , because , &c. and ( if ) he write her a bill of divorcement , &c. and ( if ) she go , and be another mans : and if the later husband hate her , &c. or , if the later husband die , &c. ( all which are parts of the Antecedent ; then ) her former husband , who sent her away , may not take her again to be his wife , &c. So that all the three first verses are but a condition of the Antecedent in order to the consequent ; a supposition of somewhat which possibly might be ; and if it so come to pass , then the consequent will take place . For Suppositio nihil ponit in esse ; A supposition makes nothing to be .

And thus the Greek Interpreters express the sense of these four verses . And the vulg. Latin , yea , and the Chald. Paraph. may be so understood : And so Tremellius renders the words ; and so Vatablus explains them : Scripseritque ei libellum repudii , & dederit ei in manu ejeceritque , &c. non est hîosententia absoluta : sed debet hic versus jungi verbis sequentibus , non poterit prior , &c. And if he shall write her a bill of divorce , and give it to her in her hand , and shall cast her out , &c. This is not an absolute sentence , saith he ; but this verse ought to be joyned to the words following ; the former husband , &c. ver. 4.

And that this is the main scope of this Law , That the former husband may not take his wife again , which hath been the wife of another man , its clear by the Prophet Jeremies reference unto this very text , Jer. 3.1 . They say , ( or saying ) if a man put away his wife , and she go from him , and become another mans , shall he return unto her again ? shall not the land be greatly polluted ? where we read no command , that a man should put away his wife . But only that a man having put away his wife , and she become another mans , he must not receive her again . Only from supposition , that a man having put away his wife , and given her a bill of divorcement , hence they collected , that a man might put away his wife . How witty men are in misconstruing the Law of God , to make it suit with their own corrupt wills ?

Our Lord discovers this fallacious collection of the Scribes and Pharisees , Matth. 5.31 . It hath been said , If a man put away his wife , let him give her a bill of divorce . But by whom was it so said , or to whom ? In the former instances , which our Lord gives , we have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : where the word is left doubtful whether to them of old time , or , by them of old time ; that is , the Antients . But that word we read not there added by our Lord . Why ? This speech was not said to them , nor by them of old time . Our Lord tells us as much , Matth. 19.8 . That because of the hardness of their hearts , Moses had suffered them to put awuy their wives ; but , from the beginning , it was not so : Therefore he saith not , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as formerly , it was said to them of old time , or , the Antients , Thou shalt not commit adultery , &c. but it was not said to , or , by the Antients , if a man put away his wife , let him give her a bill of divorcement . That this is the true reason , why 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to , or by the Ancients , is not there added by our Lord , to the matter of divorcement , will appear , beside what hath been said , if we compare herewith Jer. 3.1 . which was named before . Where the Prophet speaking of the very same argument , he puts first 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which our Translators turn , They say , or , in the margent , saying ; whereby is implyed that this was not said from the beginning , but since the hearts of men have been hardned by unbelief and disobedience .

But so far is the Lord from warranting divorce and separation of a wife from her husband , that it may well be questioned , whether divorce , in any case , be necessary , yea , or not ; yea , whether a man be bound even in the case of adultery , to put away his wife . Our Lord , Matth. 5.32 . rather permits divorcement , in that case , then commands it . So that 1. We do not read any Law of God enjoyning the wronged man so to do . 2. Besides , God is a witness of mutual faith plighted one to other . It is the Lords own reason , Mal. 2.14 . The Lord hath been witness between thee and the wife of thy youth . She is thy companion and the wife of thy covenant . It is thy covenant , and the Lotd is witness to it . 3. The Lord hates putting away , Mal. 2.16 . and we ought not to do the thing that he hates , Jer. 14.4 . 4. Though it be true , that adultery is a capital crime , and to be punished by the Judges , Job 31.11 . that is , If the business be brought before them and proved . Yet we read not , that the husband was any where bound to prosecute his wife ; especially if he saw her penitent , or thought good either to retain her ; ( for what knowest thou , O man , whether thou mayest gain thy wife ? 1 Cor. 7.16 . ) or put her away , without noyse , without publick shame , more privately , by bill of divorce . We finde not , that Jacob put away his wife , or handmaid ( which was a secondary wife ) whom Reuben had abused . And Joseph in his ignorance , suspecting his espoused wife to have been an adulteress , being 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Matth. 1. v. 19. that is , a merciful man , he would not make her a publick example , but thought privately to put her away by bill of divorce , Matth. 1.19 .

Hence take an estimate , how merciful the good God is towards the fallen man . He took the Jewes , he takes us Gentiles , to be his Spouse . Thy Maker is thine husband , Esay 54.5 . What Adulterers , what Adulteresses have we been , yea , yet are we ! how unchaste , how unfaithful to our husband ? The Lord aggravates this great sin , Ezech. 16. Jer. 3.2 . Lift up thine eyes to the High-places , and see where thou hast not been lien with , &c. See Chap. 5.7 . and 13.26 , 27. Notwithstanding all this , mark what the Lord saith , Esay 50.1 . Where is the bill of your mothers divorcement ? And though a man having put away his wife , he must not receive her , yet return to me , saith the Lord , Jer. 3.

How justly therefore are they to be blamed , who cause divorcement and separation between man and wife ? Such I mean , who make unequal mariages either between themselves , or their children , or other relations ? These , while they intend to lay a lasting foundation of love , friendship and union between persons and families , even these unwittingly are the cause of greatest breach , dissention , and disagreement . What else shall we judge of those who make mariages only out of wordly respects , as wealth , honour , or high place ? without any consideration of that , which ought first of all to be lookt into , the fear and love of God , and Christian education adorning it . As also that due sympathy and harmony of nature mutually inclining , disposing , and uniting the mindes and hearts , and making them in a sort , one .

For where these bonds are wanting , though nothing else be wanting of wordly interest , as honour , wealth , places of dignity , and what ever else can be wished , yet contracts and unions made between some parties so unequally yoked together , ordinarily incense and kindle dissensious and differences between themselves , and all in relation unto them . The tying together of Sampsons Foxes set all on fire .

This must needs be the very worst divorcement of all other , when their mindes and hearts are opposite and contrary one to other , yet , by bonds of matrimony , they are obliged and bound to maintain a bodily presence one with other .

Let covetous , proud , and ambitious parents think seriously of this , who ingage their children in perpetual bonds of unequal mariages , to begin a kinde of hell upon earth ; which , without Gods great mercy , will never have an end . Surely such mariages were never made in heaven .

They say , that mariage is a civil ordinance ; and therefore the power of contracting it , hath been devolved from the minister to the civil Magistrate ; though S. Paul calls it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a great mystery , Ephes. 5..32 . But such mariages as these are , can scarce be termed civil ; and therefore indeed they are more fit to be published among the rable in the market-place , then among the Saints in that which ( according to the new reformation of words ) is called the meeting place .

Mystice . There is a lawful and necessary divorcement to be made between us and our sinful thoughts ; which spiritually are signified by a wife . Thus Eve and the Thoughts are compared , 2 Cor. 11.2 , 3. These are the femal part of the man , as the life is the male . And these are adjoyned to the male , even to the life , as a meet help unto it .

Howbeit , if she prove unquiet , if she be a Skold , ( such are the false-accusing thoughts ; ) if she be vain and idle , of such the Apostle speaks , 1 Tim. 5.13 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not only idle , but tatlers also and busiebodies ; if she be a Slut , ( unclean thoughts , ) its the Wisemans advise , Cut her off from thy flesh , and let her go , Ecclus. 25.26 . The Lord , though he hate putting away , Malac. 2.16 . yet he reproves us , that we admit such idle Huzzies into our bosoms ; Jer. 4. v. 14. How long 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 wilt thou cause thy vain thoughts to lodge in thee ? Jer. 4.14 . Of this Moses may be understood in the place before us , Deut. 24.1 . If the husband finde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Nuditatem verbi , the nakedness or uncleanness of the word . What is the uncleanness of the word ? There is a pure and holy word ; The Commandement of the Lord is pure , Psalm 19.8 . There is a word also of Belial , saith the Wiseman , even the word of Antichrist , which opposeth and exalts it self against God and whatsoever is of God and Christ in us ; A word clothed about with death ; God grant it be not found in the heritage of Jacob ! Ecclus. 23.12 . Our Lord speaks of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a word of fornication , Matth. 5.32 . which is in and comes out of the heart , Mat. 15.19 . This is the Harlot which is to be divorced : O let it not be found lodging in us . Let us be chaste and faithful to our God , O Israel ! We are his Spouse , Hos . 2. He is our husband , Esay 54. Such therefore we ought to be unto him , as becomes such a Consort , holy and without blame before him in love , Ephes. 1.4 . Let there be no word of fornication , no uncleanness in us ; So will he own us for his Spouse and say , Thou art my people ; and we shall say , Thou art my God , Hos. 2.23 .

Then shall his brothers wife come unto him in the presence of the Elders , and loose his shooe from off his foot , Deut. 25. v. 9. and spit in his face ; and shall answer and say , So it shall be done unto that man that will not build up his brothers house . And his name shall be called in Israel , The house of him that hath his shooe loosed . ]

From verse 5. to the tenth inclusively , is contained the Law concerning a Widow whose husband died without issue male . In which Paragraph we have the Law and the sanction of it . 1. The Law is , that , in that case , the deceased husbands brother ( or next kinsman ) shall raise up seed unto his brother ; and the reason of that Law , from the end of it . 2. The sanction and ratifying of that Law by punishment of him who should refuse to raise up seed unto his brother ; Disgrace , 1. To his person ; 2. To his family . The disgrace to his person , 1. Loosing his shooe from off his foot ; 2. Spitting , whether in his face , as our Translators render it , or otherwhere , it may well be questioned .

For there is not , nor hath been any nation under Heaven , so prevented and informed with precepts of civil conversation and good manners , nor more abounding with examples of well nurtured and behaved persons of both Sexes , then Gods Israel , whether his antient people so called , or his surrogate and substituted Israel , his Christian people , Gal. 6.16 . And therefore it may be much doubted , whether such a behaviour were not unseemly and unbecoming this Israelitish woman ; and unsuitable to other holy Lawes ; and unworthy of the God of Israel , the Author and giver of those Lawes , and the God of that people .

Beside , whereas Spittle is an excrement of the first concoction , to be bespattered with it , it s a great disparagement and indignity to the man , as Esay 50.6 . our Lord saith , I hid not my face from shame and spitting . And in the woman , an argument of extream vilifying and contempt . Both which are contrary to that due esteem wherein we ought to have one another . It s prescribed in the same Chapter , Deut. 25.3 . that stripes , although well deserved , yet should not exceed a certain number ; and the reason is given , lest thy brother should seem vile unto thee , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 should be vile in thine eyes . Wherefore it seems not probable , that the most holy God would prescribe such an act , as whereby the man should be vile in the womans eyes .

Yea , this disgrace and despight is so much the greater , in that it should proceed from the Woman , and from her who desired to be the consort unto this man ; and to submit her self unto him as her Lord , as Sarah called Abraham , 1 Pet. 3.6 .

Besides , as in salutation with an holy kiss , as of old , Rom. 16.16 . a signe of love and reverence is expressed , when the breath , soul , and spirit seems to be communicated ; so on the contrary , by such rude and unseemly greeting , as spitting in the face , the excrementitious filth is cast out as a signe of greatest scorn , hatred , loathing , and contempt .

All which being laid together , we may adde hereunto this consideration ; that since a disgrace was intended unto the person of him who refused to perform this office of love unto his deceased brother or kinsman , the dishonour should not seem to be placed , so much in loosing of his shooe from off his foot , as spitting in his face : since the face and head are the most honourable parts of the body ; and the foot the most dishonourable , as the Apostle opposeth them , 1 Cor. 12.21 . So that the brand of infamy on him and his family , should then seem to be this or the like ; The house of him , whose face was spit on .

The result of these reasons , may be a strong inference and perswasion , that these words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , though in rigore sermonis , they may signifie , She shall spit in his face ; and so the same phrase is rendred , Numb. 12.14 . Yet , because 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 may as well be turn'd before him , in his sight , or , in his presence , as our Translators also turn it , Deut. 4.37 . He brought thee 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in his sight , with his mighty power , out of Egypt : and Chap. 11.25 . Deut. 11. v. 25. There shall no man stand 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 before you . The same phrase may , and for the avoiding of so great inconveniencies , ought to be so turn'd ; She shall spit before him , or , in his sight or presence .

I confess , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the indecorum , uncomeliness and ugliness of the fact , caused me to suspect , that all was not right ; though herein the Translators follow all the old English that I have seen , their predecessors and precedents . Howbeit I finde some other learned men to have been of an other judgement ; as Tremellius , who renders the words , Spuet ante faciem ejus , she shall spit before his face . And the Tigurin Bible , hath , Spuat coram eo , let her spit before him . And the learned Jewes so understood the phrase ; as Rabbi Salomon , she shall spit before him on the ground , and set a brand of infamy upon him and his whole family .

Now howsoever the superiour , as a father might by way of just reprehension , so deal with his disobedient childe ; as our heavenly father gives instance , Numb. 12.14 . If her father had spit in her face , that is , as the Chald. Par. there hath it , had sharply rebuked her ; yet there is not the like reason of the inferiour ; nor is it likely , that the Lord would allow the woman so undecently , so contrary to her due modesty , so unbecoming her sex , to exercise authority over the man .

Meantime we cannot but hence take notice , how basely the wisdom , righteousness , and holiness , the Son , the Christ of God , hath bin reputed and dealt withal in the ungodly world ; as he speaks concerning himself in the time past , Esay 50.6 . Esay 50. v. 6. I have not hid my face , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ab ignominiis , from shames and spitting ; which was accomplished in his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , fore-sufferings ; as the Evangelist records it , Matth. 26.67 . and 27.30 .

Men look for some nasty hole , some sluttish corner or other , to spit in ; whence an unmannerly fellow spit in a Philosophers face ; & excused it , saying , it was the foulest place about the house . Yet our Lord the very wisdom and righteousness of God it self hath been accounted by the evil world 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Conspuendus , one worthy to be spit upon ; as Job typically represented him , where he saith of his enemies , they abhor me , they spare not to spit in my face , Job 30.10 . Have many even of those who profess the Christian religion , a more honourable esteem of the true Christ of God ? when they oppose the truth of God , and deny it in their sinful lives , do they not spit in the face of Christ ? He is the Truth , John 14.6 .

This Law , as all agree , was ceremonial ; and therefore as to the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & the letter of it , it was to cease , when the seed was raised up , to whom the promises were made . Howbeit out of the letter we may .

Note here the kindness and love of God unto men , how gratiously he condescends to comply with man in his natural affections . Men naturally love their children ; the continuance of their names among men ; the propagation of their family , &c. And the Philosopher could say , if the separated soules take care for any thing , it is for the good and welfare of their posterity . Thus 2 Sam. 7.11 , 12 , 16. see how kindly David accepted this at the Lords hand , v. 18.19 . which care for posterity , children , house , and name , David calls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the law of Adam ; that which is implanted in man , to love , and take care of his children , his name , and his posterity . And with this love , the Lord himself vouchsafes gratiously to comply in this Law .

Mysticè . As for the mystical understanding of this Law ; we finde an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and graphical exemplification of it , in the history of Ruth , Chap. 1.5 . where Mahlon the husband of Ruth is said to be dead in Moab .

Who is this brother that is dead ? who else but Christ , who is not ashamed to call us brethren , Hebr. 2.11 . He is dead ; Mahlon died in Moab , Moab is a patre Diabolo , as the Antients give the etymon . Sinful men are of their father the Devil , John 8. And while we are sinners , Christ dies , Rom. 5.8 . For he is wounded of our transgressions , Efay 53. v. 5. and bruised of our iniquities , Esay 53.5 . And therefore he is said to be crucified in Sodom and Egypt , Rev. 11.8 . while we are weak , and cannot withstand the temptations unto sin , and while Christ is weak in us , he is crucified in weakness , 2 Cor. 13.4 . that 's Mahlon , which signifies infirmity and weakness . Thus the holy seed is sowen in weakness , 1 Cor. 15.43 .

The Lord hath his inheritance given him by his Father , Psa. 2.8 . A large one ; nay yet a larger , Hebr. 1.2 . The Father hath appointed him heir of all things .

The Lords Name is to be be raised up , upon his inheritance : His people are to be called after his Name ; they are his inheritance . They are his Spouse . But she is barren , and brings him no children in the dayes of his flesh . But his Apostles ( whom he calls his brethren , John 20.17 . ) these raise up seed unto their brother by the uncorruptible seed the Word of God , 1 Cor. 4.15 . Gal. 1.19 . And these raise up their brothers name upon his inheritance , his Church which is called , not after their names , but after the name of their brother , Acts 11.26 . they are called Christians , Psal. 72.17 . His Name shall be continued . The Hebrew word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . His Name , Filiabitur , if we might so speak , according to the Hebrew , which is of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a son ; as the margent expresses it well ; His name shal be as a son to continue his fathers name for ever . Thus no doubt the Ministers of the Word ought to raise up the name of Christ upon his inheritance , his Church . They ought not to raise up their own names .

Whence I cannot see how that practice can be justified out of the Word of God , that Christians should call themselves after the names of men , and say , they are of such or such a ones Church . I am of Paul , I am of Apollo , 1 Cor. 1.12 . But the Apostle interprets this the peoples weakness , Chap. 3.3 , 4. Are ye not carnal , and walk 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Cor. 3. v. 3. according to man , the earthly , the carnal man ?

But if any of their Leaders gather Disciples to themselves to raise up their own names upon the Lords inheritance , its unjustifiable and abominable , and unwarrantable out of the Word of God . What saith the Apostle , 1 Cor. 13.4 , 5. was Paul crucified for you ? or were ye baptized into the name of Paul ? &c. No , no : Paul and Barnabas gathered not Churches to themselves , but themselves were gathered to the Church , Acts 11.26 . they assembled themselves with the Church . They made no Proselytes to themselves .

Be we all exhorted to raise up seed unto our brother , to endeavour every one of us to gather our selves and others unto him ; unto him all the people must be gathered , Gen. 49.10 . And the Church must be called after his name , as the wife by the name of her husband , Esay 4.1 . His name shall endure for ever : his name Filiabitur , Psal. 72. v. 17. shall be continued by succession of many sons , ( the children which God hath given him , Hebr. 2.3 . ) before the Sun . And men 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 shall bless themselves in him ; and all Nations shall call him Blessed . Blessed be the Lord God of Israel doing wondrous things alone ! And blessed be the Name of his glory for ever . And the whole Earth shall be filled with his glory . Amen! and Amen! Psal 72.17 , 18 , 19.

A Syrian ready to perish was my father , Deut. 26. v. 1. and he went down into Egypt , &c. ] This the Israelite , who brought his Basket of first-fruits , must say before the Lord . But must he say that before the Lord which is untrue ? And does Moses teach him to say that which is untrue , before the Lord ? Surely Jacob , who is here meant , was not a Syrian , but born in the holy land , Gen. 25.11.24 , &c. Unless a man should be that countryman whither he came as a stranger , as Jacob did to Laban , Gen. 29. The Syrian therefore here meant is Laban . And he really did persecute Jacob , Gen. 3.1 . whom the Israelite here calls his father . Thus the Vulg. Latin Syrus persequebatur patrem meum , A Syrian persecuted my Father . And so Castellio , and Martin Luther turns the words : and the like we finde in the Low Dutch Bibles . And although the French hath the same with our last English Translation , yet , they have the other Translation in the margent . Coverdale , and all the old English that I have seen , render the words thus ; A Syrian persecuted my father . And the Hebrew text will bear this Translation 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . For Hierom no doubt read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Piel , which signifies to persecute , destroy , kill , &c. The Chald. Paraphrast is most express and full , and comes home to our purpose . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Laban the Syrian sought to destroy my father , &c. From this Lesson which the Lawgiver taught the people , we may learn some profitable instruction for our selves .

Moses here prescribing to the people , a form of acknowledgement and thankfulness , in offering their first-fruits unto God , when they had entred into the Holy Land , and had taken possession of it , he teaches them to lay their Foundation low in the depth of Humility , confessing not only their own , but their fathers abasement and misery , as their fore-fathers had done , from whence God had raised them .

Abraham was a leading example of this kinde ; whom God Himself styles The Father of many Nations , Gen. 12.15.17 , 18 , 22. Ecclus. 44.19 . So great a father , that the Jews took it in disdeign , that our Lord should intimate , he was greater then Abraham , John 8.53 . Yet if we hear Abrahams own acknowledgement , I am , saith he , but dust and ashes , Gen. 18.27 . so low he layes his foundation . And Jacob , however by the Lord surnamed Israel , and great in the estimation of others , Joh. 4.12 . yet he acknowledgeth himself small , Gen. 32. v. 10. Gen. 32.10 . I am little in regard of all thy mercies , and all that truth , which thou hast performed unto thy servant . How great was David in Gods account ? yet in his own , he scarce knew himself , he was so little : and therefore he asks God , Who am I , O Lord , and what is mine house , that thou hast brought me hitherto ? And he acknowledgeth , from what obscure imployment , he had his rise , unto the Kingdom , even from keeping Sheep ; which yet was a kinde of introduction unto a like Shepherdie , that he might be the more expert 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Shepherd of the peoples . He chose David his servant , and took him from the sheepfolds , Psal. 78. v. 30. from after the Ewes great with yong . He brought him to feed Jacob his people , and Israel his inheritance , Psalm 78.70 , 71.

And thus must the Israelite say , in his plenty and abundance ; A Syrian was persecuting my father . He was in the eyes of Laban , and in his own eyes a lost man ; lost in Syria , oppressed by Laban ; lost in his return homeward ; persecuted by Laban and his brethren ; lost in Egypt under the tyranny of Pharaoh ; lost , in his own apprehensions , in his passage out of Egypt . But when we cryed unto the Lord , he had compassion on us , and brought us out of Egypt , with a mighty hand , & outstretched arm ; and he hath brought us into this place , and hath given us this land that floweth with Milk and Honey . And now behold , I have brought the first-fruits of the land , which thou , O Lord , hast given me .

Such first-fruits arising and growing from that deep root of humility , are most acceptable unto our God . For hereby men are made and kept lowly , even in the height whether of temporal , or spiritual estate , when they can say , with him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from how little , to how great ! This consideration made and kept the great Apostle humble , so that he could say , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I am the least of the Apostles , and not worthy to be called an Apostle , 1 Cor. 15.9 . Yea , if the glorious company of the Apostles were too great and glorious for him to be accounted though but the least of them , he shrowds himself among the Saints . And lest peradventure the very least of the Saints should be too great for him to be compared withal , he makes a word of his own ( for I read it no where else , nor is it , I believe , elsewhere to be found ) to signifie his least littleness ; To me , saith he , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 less then the least of all Saints , this grace was given , &c. Ephes. 3.8 . And if thus he seem not little enough , he calls himself just nothing , 2 Cor. 12.11 .

He well remembred , that he was , not persecuted , but which was infinitely worse , that he persecuted the Church of God , 1 Cor. 15.9 . that he was a blasphemer and a persecutor , and injurious , 1 Tim. 1.13 .

A second Lesson we may learn from hence ; that the Israelite must say , A Syrian persecuted my father . He must not say , that his father persecuted the Syrian . O no : One Dog , or one Wolf may persecute a thousand Sheep ; but ten thousand sheep will not persecute one Wolf , or one Dog .

O that the hungry Dogs , and ravening Wolves of these dayes , who go in Sheeps clothing , would consider , whom , and what manner of persons the Apostle calls grievous Wolves , Acts 20.29 . and what manner of men they are , whom he means , when he warns the Philippians to beware of Dogs , Phil. 3.2 .

Mystice . But this persecution may be neerer haply then we are aware of . Surely as any man becomes more like unto Jacob ( who was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a perfect man , Gen. 25. v. 27. Luke 16. v. 15. Gen. 25.27 . ) he shall have experience of Syrians or Aramites pursuing and persecuting him . For what is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but sublimity , or height of pride ? somewhat that is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , high in men ? Pride is a Worm that often breeds even in the trees of Righteousness . And by how much it is the more inward , it s the more dangerous persecutor . Pride is deceitful , Obad. v. 3. And therefore Aram also signifies deceit ; and deceit is accompanied with cursing , Ps. 10.7 . and Aram signifies also cursing . And all these are covered with a Mantle of Hypocrisie , a white vail of pretended piety . Laban ( the Syrian ) signifies White . A form of godliness covers all ungodliness , 2 Tim. 3.5 . That White Devil hides the Black one . Laban was either a White Devil , or the Devils familiar friend ; a great Cacomagus , a notorious Sorcerer , and the most famous of all the East . Esay 41. v. 14.

But fear not thou Worm Jacob , ye mortal men of Israel ; I will help thee , saith the Lord , and thy Redeemer , the Holy One of Israel . Go on in thine humility , and thy simplicity , O thou Israelite indeed , in whom there is no guile , John 1.

The Lord hath not beheld iniquity in ( such a ) Jacob ; neither hath he seen perverseness in ( such an ) Israel . He can rebuke and restrain the persecuter , as he checkt and restrained Laban the Syrian persecuting Jacob thy father , Gen. 31.29 . What though Laban be a Wizard ? it was confessed by Balaam , Labans countreyman the Syrian , That there is no enchantment against Jacob , neither is there any divination against Israel , Numb. 23.23 . Remember what Balak King of Moab consulted , and what Balaam the son of Beeor answered him , Mich. 6.5 . ( Balak is the destroyer , and Balaam the false Prophet which devours the people , Mic. 6. v. 5. as the false Prophets do , 2 Cor. 11.20 . the son of Beor the Beast , ) Remember how the Lord thy God turn'd the Curse to a Blessing , Deut. 23.5 . that ye may know 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Justitias , the righteousnesses or mercies of the Lord .

What though the Aramites , the Syrians curse , yet bless thou , Psal. 109.28 . and thou shalt obtain a blessing : Psal. 21. v. 6. yea , a double blessing . For there is a double blessing pronounced by the Lord Jesus , ( who is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Blessings , Psal. 21.6 . ) upon his persecuted ones , Mat. 5.10 , 11 , 12. For as we are called unto suffering , so likewise are we called unto a blessing , to a double blessing for our sufferings , 1 Pet. 2.20 , 21. that we render not evil for evil , or rayling for rayling , but contrariwise blessing , knowing that we are hereunto called that we should inherit a blessing , 1 Pet. 3.9 . which the Lord vouchsafe to all his persecuted ones , through him who is the Blessings , and Son of the Blessed , Jesus Christ our Lord !

But if thine heart turn away , so that thou wilt not hear , Deut. 30. v. 17. but shalt be drawen away , and worship other gods and serve them ; I denounce unto you this day that ye shall surely perish . ]

Ver. 15. Moses sets life and good , and death and evil before us . 1. Life and good ; if we love the Lord our God to walk in his wayes , and keep his Commandements , and his Statutes , and his Judgements , &c. 2. Death and evil , if our heart turn away and we shall be drawn away , and worship other gods , and serve them , &c.

I read the words , according to the Hebrew text , thus . If thine heart turn itself away , and thou wilt not obey , and thou be driven away , and worship other gods and serve them , I denounce unto you this day , that perishing ye shall perish , that is , by little and little , or by degrees ye shall perish .

This text may be considered in it self absolutely , or with reference to the words before injoyning the love of God and walking in his wayes : But if , &c.

The words are a serious commination , denuntiation , or threatning of judgement upon condition and supposition of sin . 1. In aversione , turning away , not hearing , not obeying . 2. In conversione , turning-to , being driven away to worship other gods , and serve them . Now because in every serious conditional threatning , a possibility of offending is supposed , the Antecedent of this connex or conditional Axiom , will afford us these divine Truths .

1. That its possible , the heart may turn it self away from God . 2. That the people of God may not hear or obey God . 3. That they may be driven away from the true God . 4. That they may worship and serve other gods . 5. That they may be so driven from the true God , that they may worship other gods and serve them . 6. If the heart turn it self away , if the people of God obey him not , if they be driven away , and worship other gods and serve them , the Lord denounceth unto them , that perishing they shall perish .

1. The heart may turn it self away from God . So , or to the same effect , all Translations that I have seen , render the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

The heart is sometime taken more specially for the affective part of the soul ; and so it is distinguished from the minde and from the will , Matth. 22.37 . Sometime it s taken more generally for all the parts of the soul , and the whole inward man , all that is within us , Mark 7.21 , 22. compar'd with Matth. 15.19 , 20. We may understand the heart here largely , as the affective part following the dictate and determination of the understanding .

The reason of this is evident , 1. From the precedent words , where life , and good , and death , and evil are set before us , whereunto the heart may indifferently turn it self . And 2. the Lord having made man after his own image , Ecclus. 15.17 . left him in the hand of his own counsel . Ecclus. 15.14 . — 17. Before men ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) is life and death and whether him liketh shall be given unto him .

1. Hence it appears , that the heart is Vertibile principium , a mutable , a changeable principle .

2. The heart may decline , may turn it self away even from the Summum Bonum , even the chief good , while it is Non clarè cognitum , not yet clearly understood .

Hence we may note a decision and determination of that great question controverted by Philosophers and Divines , concerning the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Principale ; or , as Tully calls it , Principalus , that supream and principal part of the soul . I shall not name the manifold opinions of the Antients . Many with Plato have thought it to be in the Head , which therefore is called Arx totius corporis , regia & capitolium . Others , with the Stoicks , rather place it in the heart : and therefore 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . So Laertius . Which Plutarch renders and explains thus : The Stoicks say , That the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or principal part of the soul , is that which makes the imaginations , assents , senses , and appetites ; whence proceeds and ascends the rational ; which , saith he , is in the Heart .

2. T is possible , the people of God may not hear or obey . The word here used signifies both ; but being applyed to the heart , the hearing of that is obeying ; as it should here have been rendred , and elsewhere , though our Translators turn it to hear ; as Eccles. 5.1 . Eccles. 5. v. 1. Be more ready to hear , that is , to obey , then to give the sacrifice of Fools ; which is parallel to 1 Sam , 15.22 . To obey is better then sacrifice , Hos. 6.6 . and in many other Scriptures .

That this is possible , its evident by the complaints of all the Prophets ; and needs no proof . Come we rather to the next Axiom , which hath somewhat more difficulty .

3. The people of God may be driven away from him . So 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies , not to be drawn away , as it is here turn'd , but to be driven away . Deut. 22. v. 1. And so our Translators themselves turn the word , Deut. 4.19 . and 22.1 . Thou shalt not see thy brothers Ox or his Sheep go astray ; the word is the same we have in question , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Impulsos , so Arias Montanus , driven away . So Vatablus turns the word here , Impulsus , driven : so Tremellius ; so Pagnin . Munster hath , Expelleris , if thou be driven away .

How comes this to pass ? Doubtless by misapprehensions of God , whence men conceive false and erroneous opinions of him ; So the Disciples were affraid when they saw Jesus walking on the Sea , and said , He was a Spirit ; or rather indeed a fansie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mat. 14. v. 26. Matth. 14.26 . Thus the Devil deceived and drove away our first parents from their God when he perswaded them that he envied them their happiness . But more of this anon .

4. It s possible that the people of God may worship and serve other gods . Wherein let us inquire , 1. What these other gods are ; and what it is to worship and serve these other gods .

The other gods are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies other , and also after ; implying , that the other god is after Him who is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the one and only true God . So that the other gods are whatsoever the heart of man turns unto , obeyes , and is driven unto , when it turns from and obeyes not , but is driven from the only true God .

2. The word , To worship , hath diverse words answering to it in the Hebrew ; as 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 To bow down the head especially , with some other part of the body . 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , To bow the knee . 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , To prostrate and cast down the whole body ; which comprehends the other two ; and this last is here used . The Scripture is full of the expressions of honour and reverence , which of old were , and yet are usual in the East parts of the World .

But as there are other inward Idols and false gods , whereof the outward were types and figures : So are there also inward and spiritual false worships of these inward false deities represented by those outward .

The Lord our God will be known , trusted , remembred , loved , feared , obeyed , and honoured alone .

The Lord being now about to send his people to Chaldea , whither he had already sent some of them , furnishes them with an answer to those who should tempt them to worship other gods , Jer. 10.11 . The gods who have not made the Heavens and the Earth , they shall perish from the Earth , and from under these Heavens . This is written in the Chaldee , and this only , of all the Prophesie of Jeremiah : Which therefore the Chald. Paraph. saith , was a Copy of the Epistle which Jeremiah wrote into Babylon , that the Jews if tempted to worship their gods , might speak to them in their own language : The gods that neither can give rain from Heaven , nor cause the fruit to grow out of the Earth , they and their worshippers shall perish from the Earth , and from under these Heavens .

Note hence the vast dominion & sole soveraignty of the true God . He is Lord Paramount ; he loveth not ; he will not have any Corrival . Faith , & Fear , & Love , & Honour , & Hope , these things are the inward worship of God , and are to be given unto him .

What is the true separation which the Lord our God requires of us , 2 Cor. 6. What else but the cleansing our selves and putting away all our strange gods ? Gen. 39. 2 Cor. 6.

See a vast difference between the worshippers of the one and only God , and the servants of other gods .

The Rich mans Wealth , his Mammon , is taken away , &c. he despairs and dies ; as Aristotle saith , Despair is the cause of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , self-murder , and worldly sorrow causeth death .

The Honourable man hath lost his Honour : God staines the pride of all glory , and brings into contempt all the honourable of the Earth , Esay 23.9 . The dishonoured man sinks in desparation , and is lost .

The fulness of bread is taken from the Glutton ; and his god and he are both lost . The Wine is taken from the Drunkard , Joel 1.5 . Awake ye Drunkards and weep and houl all ye drinkers of wine ; because of the Wine : for it is cut off from your mouth .

The Amaretto , the lascivious Letcher ; the poor forsaken Whore she mourns and weeps . Alas , there 's no more hire . So ye finde the women , Ezech. 8.14 . There sate at the North-gate Women weeping for Tammuz , that is , for Adonis , as the Latin Fathers commonly understand it ; or , as others , Osiris ; for their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their pleasure and voluptuousness , their belly which is their god , they have not , wherewith to worship it . And there is great reason for it . That which all these had for their god , is now taken away . The heart cannot be removed from what it extreamly loved , without grief , yea , great grief . Ye have taken away my gods ; and what have I more ? Judges 18.24 . Micha had a house of gods , which the Tribe of Dan took away . When the judgements of the jealous God are in the land , and upon all our gods , ( as he executed judgement upon the gods of the land of Egypt ; ) when the Danites ( the judgements of God ) plunder us of all our gods , is it not time , high time to have a God , that cannot be taken away from us ? Such an only God have the true worshippers , Esay 5.13.17 . When the false gods , and their worshippers are removed , then shall the Lambs , the innocent , blameless ones , feed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 according to the Word . Nebuzaradan left of the poor of the land to be Vine-dressers and Husbandmen , 2 Kings 25.12 . Zeph. 3.11 . Mal. 3.18 . with 4.1 , 2.

Those who have more gods then the one and only God , are hence justly reproved of this great sin , whereof were and are guilty both Romani and Romanenses the older and later Rome .

1. This lost the old Romans the knowledge and faith of Jesus Christ the true God : They would have acknowledged him such ; but they understood , he would be worshipped alone : and they were loth to part with all their false gods for one ; and so they lost him . Their case was much to be lamented ; but is not thine the same ? Alas ! ( beloved ! ) this is Malum epidemicum . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is a common evil to the Gentiles , to the Papists , to the Protestants , any thoughts , wills , affections , actions , works , due to God , and aliened from God unto the Creature , makes a man a worshipper of another God .

Give me children , or else I die , saith Rachel to Jacob ; whereupon Jacobs anger was kindled . Am I , saith he , in Gods stead , who who hath withheld from thee the fruit of thy womb ? Gen. 30.12 . Am I a God to kill and make alive , that I should cure Naaman of his leprosie ? so Joram said , having rent his clothes , 2 Kings 5.7 . So Paul and Barnabas rent their clothes when the Lystrians would have done sacrifice unto them , Acts 14.14 . The Apostle tells us , that all things befell the antient people , in types and figures , and were written for our example . And therefore it is more then probable , that we may finde the same false gods among us . We condemn Salomon for worshipping Ashteroth and Baalim . Even to this day we worship Ashteroth the goddess of the Zidonians , 1 Kings 11. and that with as much solemnity as ever , that is , wealth and riches , we worship Mammon : And though our Lord hath told us , that we cannot , yet we will serve God and Mammon together . We worship many Baalims , that is , Lordliness and Domineering , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , we will be many Masters . This was the pride of the Clergie heretofore . Truly pride or any other sin , in the Minister , is most abominable . They had many Titles of Honour ; but we Clergie and Lay , Priests and People can be as proud as they , without any titles of honour , and like the Cynik , tread down Plato's pride , with greater pride of our own . We have our Baal Perazim , the god of Divisions ; and therefore the Lord threatens to deal with us , in this time of the overflowing scourge , as he dealt in Mount Perazim , Esay 28. We have our Baal Berith , Judges 9.4 . the god of the Covenant ; making indeed a god of some part of it , and neglecting that principal part of it , That God should be one , and his Name one , Zach. 14. We have our Belial , that is disobedience 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Absque jugo , without yoke : and though the Apostle tells us , there is no agreement between Christ and Belial ; yet we are resolved to make them agree , 2 Cor. 6.15 . We worship Chemosh the god of the Moabites , and serve him together with the true and only God : Chemosh is Quasi palpans , Flattery ; which is judged to be the same with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rom. 13.13 . which the Scholiast on Aristophanes tells us was a Tavern-deity , and wont to be worshipped with drinking after Supper ; Night-meetings ; I may call them the Clubbing ; when men supple one another with Wine , & flatter one another into good bargains . This is a compendious way of worshipping Mammon , Ashteroth , Bacchus , and Chemosh all at once . We worship Dagon , the god of Gluttony , and fulness of bread and abundance of idleness , the Philistines god , Potu cadentes , tipling till they reel , as S. Hierom interprets the Philistins . For Bacchus and Ceres will be worshipped together ; Whose god is their belly , Phil. 3. we will have the Ark of the only God and Dagon stand together . We worship Mauzzim , which we render the god of the Forces , Dan. 11.38 . And least any order of men should be exempt from this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , we worship Mercury , and have gotten many Mercuries ; gods of words , 1 Cor. 2.4 . We have Nebo , when the Prophets set themselves up for gods , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Poet calls it . I say nothing to those ugly deities , Baal-Phegor , Beelzebul , Priapus , which yet are worshipped among us . These are not conjectures and allusions but reality and truth . For do we think , our God is more offended with the title of those false gods , or the worship of them in spirit and truth ? with the names , or the things themselves ? He himself suffers the names of these and many more false gods in holy Scripture , but he abhors & abominates the service of them , the having of those other gods . We have them for our gods and Corrivals with the only true God ; and yet think our selves guiltless , because we abhor the names only .

While we fall short of the end of our creation , the glory of God , it is by reason of some false god or other whom we have in our heart ; so much the Apostle implyes , Rom. 3.23 . All have sinned , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( the word answers to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) they come short or after the glory of God .

So that there is , beside that gross outward idolatry , one more subtil , spiritual , and inward . Such are those Idols or Images imagined and conceived in opinion ; such as the Leaders and Image-makers of every several Sect , have graven , set up , and chosen to hold , and propound to their followers to be worshipped . There are many of this kinde . They have found out many inventions , Eccles. 7. ult. For whereas the outward idolatry seemed to be too gross and palpable to deceive the world any longer , Satan obtruded upon men an inward kinde of idolatry more subtil and refined . For after the Synagoga magna had quite discountenanced outward Idols , calling Baal Bosheth , Bethel Bethaven , Beelzebub Beelzebul , &c. Instead of these , the Elders of the Jews chose other Images , Mark 7.1 . — 7. And such as these are many Idols of later time ; which men of several opinions , imagine and engrave , and set up above all the rest to be adored . As among the Philosophers , Aliquid magni est in unaquaque Secta , saith Mirandula , some great thing there is in every Sect ; so among Christians ; to single out some tenent or other and cry up that ; and if that can but be in credit , it matters not what becomes of all the rest .

And so zealous men are for the worship , every man of his own Idol , that every one drawes another to the worship of it ; and if that cannot be obtained , then the bond of charity must be broken . Yea , if such Idol-makers get power into their hands , they force others to the worship of their Idols , even with fear of death ; like Nebuchadnezzar , Dan. 3.6 . Whoso falls not down and worships , shall be cast into the midst of a burning fiery furnace . Of this the Prophet , Esay 66.5 . Your brethren that hate you , that cast you out , for my names sake , say , Let the Lord be glorified , and think in so doing , they do God good service , Ier. 50.7 . We offend not , because they have sinned against the Lord . Our Lord forewarns his Disciples of this , and many of them have experienced the truth of it , John 16.2 . The time cometh , that whosoever killeth you , he shall think , that he offereth a gift unto God . The Syriac Interpreter hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a gift , instead of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , divine service .

But proceed we to the following Axiom .

5. It is possible , that Gods people may be so driven away , that they may worship and serve other gods .

The truth of this appears in the words before us ; as also Deut. 4.19 . lest thou lift up thine eyes to the heavens , and , when thou seest the Sun , and the Moon , and the Stars , the whole host of the heavens , Deut. 4. v. 19. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and thou be driven ( so our Translators turn the word there ) to worship them and serve them , &c.

The reason why t is possible , that the people of God , may be driven to worship and serve other gods , may appear from the danger of the other gods ; To have them , endangers the worship of them . So the Lord having prohibited other gods , Exod. 20.3 . and making Idols , adds , thou shalt not bow down thy self to them nor serve them . Ducit enim & affectu quodam infirmo rapit infirma corda mortalium formae similitudo , &c. For the likeness of form wins upon the affections , and takes the weak hearts of men .

2. Beside , there is a proneness , by corrupt nature to Idolatry and Superstition ; as appears by the frequent prohibitions of it , and by that care and providence of God towards man , in that he hath revealed no bodily image of himself , Deut. 4.

But how can it be true , that the people of God should be driven away from him , and so worship other gods ? 1. God will not . 2. The Devil cannot .

1. God will not . It suits neither with his Wisdom , nor with his Justice , that he should drive men to that , from which , by so many Motives and Arguments , in his Word , he withdrawes them .

2. The Devil cannot drive a believer to worship other gods : but on the contrary , a believer may resist and drive away the Devil . Resist the Devil , and he will fly from you .

Whence then is it , that the people of God , are driven to worship and serve other gods ? Whence , but from the drift and impetuousness of their own perverse will ? So Luther , and Piscator , If thou lettest thy self be driven , &c. Accordingly the Apostles phrase is ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ye know , that when ye were Gentiles , ye were carried away , or , driven away ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) to the dumb idols , 1 Cor. 12. v. 2. according as ye were lead , 1 Cor. 12.2 . Who carried them , or drove them ? There is no doubt , but they had their Drivers of Religion as well as we have ; as they who use all arguments to perswade men to the worship of their gods . But no Counsel in the world can enforce or drive any man to embrace or follow it , but it leaves him free to obey , or not to obey it .

Hence it appears , that the man is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his own self-actor and mover , his own self-driver to Idolatry .

They who affirm this or the like Positions , they are accounted Free-willers , as if this were the name of some old Sect or Heresie . Whereas indeed to will or nill the same thing , or , to will or nill the contrary , is as natural to a man as any other property he has . Yea , take these from a man , and ye will utterly unman him .

What is more supposed in the holy Scripture then this ? If ye be willing , if ye be obedient , &c. How often would I , and ye would not ?

So that I may undoubtedly affirm , that they , who call men Free-willers , do not know , what Free-will is . It s a new term that hath its original from the ignorance and madness of the people .

A man is driven like a beast from the one and only God , to other false gods ; from the worship and serving of God , to the service and worship of Idols .

And because the heart is so moveable even from the chief good , let us pray to the Lord to fix our hearts , and knit them unto himself , that we may fear his Name . And when we are so strengthened , let us strengthen our brethren .

When our heart is strengthened and confirmed in the good , we may then every one sing with holy David , My heart is fixed , O Lord , my heart is fixed , I will sing , and I will chaunt or praise , Psal. 57.7 .

The Regenerate become Degenerate . SERMON XVII . Deuteronomie 32. ver. 5.

They have corrupted themselves ; their spot is not the spot of his children . They are a perverse and crooked generation . ]

AS this Book of Deuteronomy is called by the learned Jews , A Book of Rebukes , in regard of Israels sins now past ; so the Lord foreseeing their sins to come , ordered this Swan-song of Moses as a testimony against Israel , Deut. 31.28 , 29. Wherein , when he has summoned his Auditors and witnesses , he reproves them of their sin by discovering the disparity and unlikeness of the people unto that patern , according to which they were made , and that 's the image of God , his perfect work , v. 4. Our Translators turn the words thus ; He is the Rock , Deut. 32. v. 4. his work is perfect . ] The words in the Hebrew are capable of divers Translations : Howbeit there is no Verb among these words ; which , to make sense , must necessarily be supplyed ; Because there is neither sense nor sentence , neither truth nor falsehood without a Verb. Yet are not Verbs to be multiplyed beyond necessity . There are two in the sentence , as it is rendred by our Translators ; and it s made a copulate , which may be only a simple Axiom . The words are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which I would turn , His perfect work is that Rock ; or That Rock is his perfect work .

The word here turnd a Rock , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Emphatical , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 extraordinary great , and exceeding the quantity of the other letters .

The Rabbins understand by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 God , SER. 17. ( as the LXX render it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 both here , and v. 30. ) but with reference unto his vengeance for sin upon those who transgress his Law . Howbeit he doth not hastily wreak vengeance ; but with judgement , because his work is perfect . So R. Salomon .

He is called a Rock , to let us know , that all that evil which befel Israel , was for their evil works . And that he is called a Rock , because he stands firm . So Aben Ezra .

But the Apostle tells us , that the Rock is Christ , 1 Cor. 10. And therefore it s expressed with an Emphasis more then ordinary , as hath been shewen .

The Lord Jesus Christ may be understood to be the perfect work of the Father , both 1. By eternal generation , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the off-shining of his glory ; the light of the Fathers light , by eternal emanation , and 2. By Temporal incarnation .

And that Rock being , as I may so say , the Master-piece of the great Artisun , he made him the patern of all his works . He made all things by Jesus Christ , Ephes. 1.9 . whether visible or invisible , &c. Col. 1.16 , 17. And consequently , according to this perfect patern , was man made , and after he was marr'd , was re-made and made a-new ; Psal. 139. v. 5. as Israel and the whole Church of God . So the Psalmist , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Formasti me , thou hast fashioned or formed me behinde and before , Psal. 139.5 .

All his wayes are judgement . And in those wayes the man ought to have walked ; and Christ himself is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that way , John 14.6 . A God of Truth , or God Truth , that is , Christ is that Truth , John 14.6 . Esay 65. v. 16. And it is prophesied of him , Esay 65.16 . that he who blesseth himself in the Earth , shall bless himself 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the God Amen as Christ is called , Revel. 3.14 .

And according to this Image was the man made . But further ; God is just and righteous ; and in righteousness was the man made according to Gods image , even in righteousness & holiness of Truth , Ephes. 4.24 . God is right or upright . And God made the man right or upright , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Eccles. 7.29 .

Thus Wisdom built the house wherein God would dwell ; but Folly pull'd it down with her hands , saith the Wiseman . And thus one sinner destroyes much good , Eccles. 9.18 . For where now shall we finde the sons of God who bear this Image ?

When the Foster-fathers , Mothers , or Nurses , had lost their children , they sought them , and discovered them by certain marks , which they call'd 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . By such marks the true Mother knew her son , 1 Kings 3. And Moses who had been to Israel as a Foster-father , a Mother , or Nurse , Numb. 11.12 . When Israel had now departed from his fathers house , Moses seeks him out . And whereas these sons of God had their fathers characters and lineaments upon them , these were now worn out , and they become quite another people , and not the sons of God . Moses lookes for the form and fashion wherein they were made . He looks for them in that way , wherein they should walk ; but they were all gon out of the way , they are corrupt , and have done abominable things , Psal. 14. He looked for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 judgement , Esay 5. v. 7. and behold 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Scab , a Spot of Leprosie ; and for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , righteousness , and behold 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a cry ; the Spirit of God abhors not such elegant Paranomasia's and Allusions , Esay 5.7 . Moses looked for an upright people , as God is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 upright , ver. 4. but behold they are become a crooked and perverse generation .

All the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , all the marks and characters which are tokens of Gods sons , they were worn quite out , depraved and lost ; the true image of God corrupted and marred instead of the righteousness of God , he findes spots , blemishes , & defilements ; in lieu of Gods rectitude & uprightness he finds obliquity crockedness & perverseness .

So that in the Text we have these Axioms .

1. The people corrupted themselves . 2. Their spot is not of his Sons . 3. They are a perverse and a crooked generation .

1. As to the first of these . They have corrupted themselves .

The words are in the Singular number , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , He hath corrupted himself . Howbeit , since the people of Israel , are here understood as a collective of many , the Scripture speaks both wayes , and the sense will amount to the same . Let us therefore inquire into the object of this corruption , and the corruption it self .

There is a difference concerning the object of this corruption ; For whereas the words are , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whether we should understand 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 directly , and so understand God , as Hierom turns the words , Peccaverunt illi , they have sinned unto or against him , that is , God , as by corrupting his Covenant . Or , whether we should understand 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 reflexly and reciprocally , as our Translators render it , They have corrupted themselves ; or , as the word more properly signifies , to themselves , meaning the corrupt people themselves . They have all a good sense ; and we may make use of them all .

As for the corruption it self . The word here used signifies all manner of destruction , and is rendred by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , utterly to corrupt , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to destroy , and by many other words they express what is in the Text , to corrupt .

But more especially , the word signifies to sin and commit iniquity ; and therefore the LXX turn it by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to do unjustly , as Moses speaking of this corrupt people , Deut. 31.29 . I know that ye will utterly corrupt your selves , the LXX turn it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ye will do very unjustly . And the LXX render the word in the Text by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which Hierom turns Peccaverunt , they have sinned .

And yet more particularly by this corruption , a more particular sin is to be understood , and that 's Idolatry ; as Exod. 32.7 . Thy people have corrupted themselves ; what corruption that was , ye finde in the next words , They have made them a molten Calf , verse 8. and so the Chald. Paraphrast explains this Text.

This corruption spreads far , and extends it self to the mindes and thoughts of men ; for so we read of men of corrupt mindes , 2 Tim. 3.8 . and thence to their words , Eph. 4.29 . and to their doings , Ezek. 16.47 .

The Philosophers define corruption a substantial mutation , a change of the nature , which is opposite and contrary to generation , the other substantial mutation .

And if we apply it unto our present business , it 's a change of the man from his true manlike nature , Eccles. 12.13 . viz. from the fear of God , and keeping His Commandments , from the truth , righteousness , holyness , and uprightness of God . This corruption , we see , 2 Cor. 11. v. 3. is a substantial mutation : But how came this people to be corrupted ? surely corruption begins with the thoughts : And therefore the Woman was tempted , and first corrupted ; And I fear , saith the Apostle , lest as the Serpent beguiled Eve through his subtilty ; so your thoughts ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) should be corrupted from the simplicity that is in Christ , 2 Cor. 11.3 . The thoughts corrupt the life , the will , and affections ; and so we read that the old man is corrupt by deceitful lusts , Ephes. 4.22 .

1. Take notice by what foul names the holy Scripture represents our sins unto us , as here under the name of corruption ; so 2 Pet. 2.19 . and in the fore-named Chapter by mire and vomit ; afterwards in the Text , by spots and blemishes , crookedness and perverseness , elsewhere by the menstruous cloth of an unclean Woman , putrefaction of sores , the excremont of a man , Prov. 30.12 . And scarce shall we meet with any thing odious to our fansie , from which sin borrows not a name , to shew how the Lord hates it , and would also , that we should hate it .

2. Corruption supposeth integrity : For whatsoever is corrupted , was at first sound and whole ; whatsoever is fallen , it sometime stood : If man therefore be corrupted , he was sometime whole and sound .

Consider we therefore the man under both these conditions , before and after his corruption . 1. Before it : And then , behold , O man , the purity and integrity of thy primitive estate . The generations of the World were healthful , and there is no poyson of corruption or destruction in them , Wisd. 1.14 .

This was no doubt , an honorable estate wherewithal the Man was invested , even with Christ , the honor that cometh of God onely , Iohn 5.44 . 1 Pet. 2.7 . But man being in this Honor , understood not , but became like the Beasts that perish , Psalm 49.12 , 20. Whence wicked men are called Wolves , Dogs , Foxes , Bears , Lions , &c. as acting according to the bestial principle of life .

3. A wicked man is the very worst of all living creatures ; and the reason is , because being yet intire and uncorrupt , he is the best ; and therefore being corrupted he is the very worst ; Corruptio optimi est pessima , the corruption of that which is the best , is the worst of all .

What a dangerous companion is a wicked man to himself ? He loves not himself , but corrupts and destroyes himself .

How dangerous a companion is a wicked man unto another ? Can he love another who hates himself ? can he preserve another , who destroyes himself ? Yet its strange , how carefully men shun one who hath the Poul disease , or the Plague , or some other infectious malady ; yet fear not intimate conversation with men of corrupt mindes , yea , life , and manners . Yea we are wont to warn our children , lest they have society with such as may infect their bodies , or early corrupt their thoughts : yet meantime we consider not , that both they and our selves have the poyson of corruption in us , as vain thoughts which are destructive , Jer. 4.14 .

Justly are they hence to be reproved , who are self-corrupters .

How much more are they to blame who corrupt and destroy others , whether in body or soul . The Spirit of God is so tender of the natural life that it allowes not a will or affection toward the taking it away from another . He that hates his brother , is a murderer . Much lesse ought any man to actuate such a wicked affection , no not for any price . The Lord denounceth a curse against such an one .

Cursed be he that taketh reward to slay an innocent person . ] This Translation doth not fully express the Hebrew text ; Deut. 27. v. 25. for what is rendred an innocent person , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; where 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is not expressed at all in the Translation .

I wish it were thus rendred . Cursed be he that taketh ( or is taking in the Participle ) a reward to smite or slay the soul , the innocent blood , or , blood of the innocent ; so that the soul and innocent blood , or blood of the innocent should be joyn'd by Apposition . So we read them put together , Gen. 9.4 . But flesh with the life thereof , which is the blood thereof ye shall not eat . The words are better understood by apposition without the supplement ; but flesh in or with ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) the life or soul thereof , the blood thereof , ye shall not eat . Where life or soul and blood are to be understood as the same thing . For the blood is such a vehicle of the soul , that it s often said to be the same with it .

If the natural life be so pretious , how much more pretious is the spiritual life ? The word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies the soul . And how little is it regarded by most men how they corrupt others by their lewd examples , by corrupt doings , Ezech. 20.44 . by corrupt communication , by wicked counsels ? What a brand is that upon the name and memory of Jeroboam , that he made Israel to sin .

How neerly does this concern those , who , by their office and place , are to give ghostly counsel unto others ? How dreadful will their account be , who take reward to slay the souls that should not dye ? and save the souls alive , that should not live , by their lying to Gods people who hear their lyes , Ezech. 13.19 .

How careful and watchful are men , especially over any one in relation unto them , if by deep melancholy , or Vi morbi , by force of a disease , he attempt to lay violent hands upon himself : but how many wilfully corrupt and destroy themselves , how many are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , self-murderers , soul-murderers , their own and others ? Yet such a Cainish generation we live in , that almost every man thinks it strange , that he should be his brothers keeper , Gen. 4.9 . when yet in the creation God gave every man commandement concerning his neighbour , Ecclus. 17.14 . These are the corrupting sons , Esay 1.24 . who plunge themselves and others in the pit of corruption . Let us endeavour to get out of this pit .

There is a dispute hotly pursued at this day , touching our fall , whether it came to pass through one person ; or , whether every one falls in his own person : which controversie concerning our fall , I believe not so necessary , as our endeavour to arise from our fall .

A company of people fell into a pit , and when many reasoned and disputed , how they came there ; one wiser then the rest , advised them for the present to leave off that question , and rather to finde means how they might get out Surely all have sinned , and are come short of the glory of God .

But how shall corruption inherit incorruption , 1 Cor. 15.50 . We cannot otherwise receive incorruption and immortality , unless we be united ( by Faith , Hope , and Love , ) unto incorruption and immortality , saith Irenaeus . Faith in the operative power of God , raiseth us up from the dead , Col. 2.12 . Without this Faith , corrupt men abide in the pit of corruption , who will not believe to return out of darkness , Job 15.22 . But as the Son of God could not be held by the pains , ( or , as it is in the Syriac , the bands ) of death , but according to what was prophesied of Him , Thou wilt not suffer thine Holy One to see corruption : The like may be said of those who believe in the operative power of God , who raised up Christ from the dead ; The Lord will not suffer his holy , or rather , merciful ones to see corruption .

The word there rendred Holy one , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies not properly holy but merciful ; and so Pagnin and others render it , Psal. 16.10 . And although the Apostle applyes the words in the singular number , unto Christ , Acts 2.27 . yet the word in the Psalm is in the plural number ; Thou wilt not suffer 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 thy merciful ones to see corruption , as being understood also of those who are Christs , and raised with him , Per motum antityprae , by conformity unto their Head , from death to life , from corruption unto incorruption , without spot and blameless ; whereby they are declared to be the sons of God ; as they , who corrupt themselves , are not :

For 2. Their spot is not of his sons . This is the depravation of the second divine character and image of God , his righteousness ; which is stained by the spot of iniquity . The word Spot is but once in the Hebrew text : which is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : which , word for word , sounds thus , Non filiorum ejus macula illorum , that is , Their spot is not of his sons . I doubt not but herein , as elsewhere , our Translators did 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and were much biassed by their private opinion ; That there must some spot remain in the sons of God . For by this Translation , they strongly intimate , That there are different spots , some of Gods Sons , others of the Heathen . As expresly some have explained these words , by distinguishing two kindes of spots , the one of infirmity , the other of malignity .

So prone men are to retain any blemish , and to get authority for it , out of the word of God . As some out of these words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which we turn , abominable idolatries , 1 Pet. 4.3 . they have hence distinguished idolatries into two sorts , some abominable , others not abominable ; whereas indeed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is a common adjunct unto all idolatry . This fraudulent collection some have observed , who yet will not see the like done by themselves and others of their party , when , without ground , they so distinguish spots , nor have they authority from any Translation either French , Italian , or Spanish , High or Low Dutch , or any of the Latin or old English Translations .

The reason why this Spot cannot be of his Sons , may appear from consideration of the most holy God whose sons they are . As also in regard of their patern , the Son of God , unto whose image they are predestinated to be conformed , Rom. 8.29 . As also in respect of the inheritance undefiled whereunto the Father hath begotten them , 1 Pet. 1.3.4 . and which they cannot enter into who are defiled , Revel. 21.27 .

Observe hence , what an excellent people are the true and genuine sons of God . They are without spot and blameless , 2 Pet. 3. These sons do Patrizare , they are like their Father , holy as he is holy ; pure as he is pure ; merciful as their heavenly Father is merciful . For so the Lord is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which the LXX turn 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of great mercy . And the sons of God are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 merciful ones ; which yet our Translators often turn Saints . O love the Lord , Psal. 31. v. 23. all ye his Saints . Here and elsewhere our Translation hath Saints , whereas the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 properly signifies mercifull men ; and the word Saints hath a more proper Hebrew word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which answers to it . The like mis-translation we meet with 2 Chro. 6.41 . Let thy Saints rejoyce in goodness , the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , merciful . So Psal. 16.10 . and 37.28 . and 43.1 . So the same word is rendred godly , Psalm 4.3 . and 12.1 . and 30.4 . and 32.6 . beside other places . What should be the reason of this ? I fear we may without breach of charity suspect that herein our Translators did side with a party not so zealous as they ought to be for mercy and good works ; but have imagined a godliness and holiness without either . Whereas we are commanded by the Lord not only to be holy as he is holy , but also to be merciful , as our heavenly Father is merciful .

Yea , the same men will not scruple the naming of some men Saints and holy ones , ( especially of their own party , ) even while they are yet only in agone , fighting the good fight of faith ; yet will they not allow the most eminent sons of God , the same title , no not after they have fought the good fight , and finished their course ; but think it superstition at least , to call the Evangelists and Apostles , S. Matthew , S. Mark , S. Luke , S. John , S. Peter , S. Paul , &c. What an injury is this to the spirits of righteous men , when they have attained unto the most eminent degree of Sanctity , even to perfection , Hebr. 12.23 . not then to afford them the name of Saints ; but dishonourably to degrade them ?

Hereby they may justly be reproved , who plead for their spots and staines , and alleage for themselves , that they must be defiled with them , while they live here : but when then shall they be cleansed from them ? cleansed they must be ; For nothing that defileth must enter the holy City , Revel. 21.17 .

They say they shall be purified at the end of this life : yea , when they can sin no more , then they shall be cleansed from their spots . What Scripture can they alleage for this ? Sure I am , there 's none in the whole Word of God .

Besides , they attribute more to their own natural death , then they do to the death of Christ and our conformity thereunto . For the Scripture saith , Rom. 8.13 . If ye , by the Spirit , shall mortifie the deeds of the body , ye shall live . But where read we of any purging by the natural death at the end of this life ?

If therefore the spots cannot be washed out in this life , nor at the end of this life , it must then follow , that there must be a time , after this life , & before we enter into the holy City , when these spots shall be washed out . And when and where must that be , but in Purgatory ?

Mark now , beloved , whither this unclean doctrine , of necessity , leads the Authors of it . They who are great enemies to Popery , are , by this their tenent , the greatest Patrons of Purgatory .

But the reliques of sin , they say , must remain ; yea , and God will have them to remain in us , to abase us and humble us , lest we should be proud . Where , I wonder , have these men learned this secret will of God . For sure I am , it is not revealed in the whole written Word of God . Nor indeed is it reasonable so to speak . As if God would have us to be disobedient , lest we should be disobedient . As if he would not that we should be without spot , lest we should be spotted . Doubtless these men fear most where no fear is ; and they are altogether fearless , where the most fear is . They fear to be without spot , lest they should be proud ; whereas , if they be without spot , how can they be proud ? They fear not the reliques of sin which the Scripture saith , are most to be feared . For a little leaven , leavens the whole lump , Gal. 5.9 . And he who keeps the whole Law , and offends in one point , is guilty of all , Jam. 2.10 . O take heed and look diligently , lest any root of bitterness springing up trouble you , and thereby many be defiled , Heb. 12.15 . He that neglects small things shall fall by little and little , Ecclus. 19.1 .

And for whom do these men plead ? for the Lord , or for Baal , their own ruling lusts ? for the most holy God , or for the unclean Devil ? for Christ or Belial ? Let Baal plead for himself . But they implead others ( who would willingly wash out their spots with the water of the Word , Ephes. 5. ) as Hereticks , men of corrupt and erroneous judgements , dangerous men . Dangerous indeed , but to whom ? to the Devil and his kingdom , which they uphold . And he stirs these men up , out of hatred to the pure & spotless Bride of Christ , whom , he pursues into the Wilderness , and casts a flood of reproaches after her , Rev. 12. They tell a story of an Ethiopian woman which brought forth a white childe ; whom therefore the most condemned to death before her cause was heard . But the Physitians knowing the womans piety and chastity , began to enquire ; and making search in her bed-chamber , they found the picture of Andromeda , a fair white woman . Whereupon they judged , that , since Phantasia habet opera realia , the phansie hath real effects , this woman in her conception looked upon that picture , which thereby might form and bring forth a white childe .

The Spouse of Christ black but comely , Cant. 1.5 . is accused as an Harlot she labours and is in travaill , bringing forth a pure and spotless birth . And rash judges of evill thoughts , like Judah , pronounce sentence against her ; and say , let her be burned for an Harlot for an Heritick . But judge now righteous judgment , ye Physitians of souls , whether it be possible , yea or no , that the chast and holy Spouse of Christ may bring forth a white child , a pure and holy life :

St. Paul hath determined this controversy long a go , 2 Cor. 3. He speakes of himself together with the holy Church ; we all beholding as in a glass , the glory of the Lord 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with his , that is , Christs open face ( in opposition to Moses , 2 Cor. 3. v. 18. with his face covered , ver. 13. ) we are transformed , into the same image from glory unto glory .

Yea , Christ himself gives approbation to the beauty and purity of his Spouse , thou art fair my love , thou art fair , Cant. 4.1 . Yea ver. 7. Thou art all fair my love ; no spot in thee .

And are not they Gods sons who have their spots ? Alas ! what then shall become of me ?

Hath not Christ so loved his Church , that he hath given himself for it , that he might sanctifie and cleanse it with the washing of water by the Word , that he might present it unto himself a glorious Church not having spot ( of deformity ) or wrinkle ( of the old man ) or any such thing , but that it should be holy and without blemish , Ephes. 5.25 , 26 , 27.

But I have contracted long customary sins , and am even wo●ded in them .

Nullum tempus occurrit Regi ; No long time can prescribe unto the King Christ , but that he may cleanse his Spouse . But alas ! Long custome is another nature ; mine habitual spots are as indelible and fixt in me , as blackness in the Ethiopian and spots in the Leopard . And can the Ethiopian change his skin , or the Leopard his spots ? Jer. 13.

Thou complainest very much of thy sin ; but deal faithfully between God and thine own soul ; would'st thou indeed be cleansed from it ? We read that a blinde man cryed after our Lord , Jesus , thou Son of David , have mercy upon me ; and again , Jesus , thou Son of David , have mercy upon me ; nor could the people make him hold his peace , Mark 10.50 , 51. He is brought unto Jesus . And he ask'd the blind man , what would'st thou that I should do unto thee ? A strange question . For what else , what greater boon could the blind man desire then that he might receive his sight ? Our Lord well knew , that many love darkness more then light . He knew that some men love the lusts of their eyes , better then their eyes .

And for like reason , when a certain man lay at the pool of Bethesda , thirty and eight years , Jesus saw him , and knew that he had been now a long time in that case ; yea , though he knew all this , yet he saith unto him , wilt thou be made whole ? Certainly our Lord Jesus knew right well , and foreknew , that many then were , and would be in aftertime , yea , and are at this day , who have had their infirmities as long , yea longer then that man ; So they call their habitual sins , their infirmities , which they love so well that they desire not to be made whole . Therefore our Lord inquires into the mans will . For without the mans will , Christ may will , and no cure be wrought : I would , but ye would not , Matth. 23.37 . But with the mans will the greatest cure may be wrought , even of habitual and customary sins : Jer. 13.23 . The peoples sins were as fixt as blackness to the Ethiopian , and spots to the Leopard . And these spots the foulest , adulteries , neighings , leaudness of whoredom and abominations on the hills in the fields , &c. Those spots were of the deepest die ; yet the Lord required of Jerusalem onely her will toward the cure of them , Wilt thou not be made clean ? When shall it once be ?

Be we exhorted to keep our selves unspotted from the world . It s a part of the pure religion and undefiled , James 1.27 . So shall we be the sons of God , and have his characters , his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his marks upon us ; even his mark of love even unto enemies , Mat. 5.44 . His mark of mercy and pity , Ecclus. 4.10 . Blameless and harmless ( or , sincere or simple ) the sons of God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Immaculati , without spot , ( so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 answers to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a spot ) in a crooked and perverse nation , or rather generation , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Phil. 2. v. 15. as they render the word in the text , ) Phil. 2.15 . That 's the third and last Axiom .

They are a perverse and crooked generation .

This is the result of their corruption and depravation , their spot and their stain ; This corrupt and spotted people are a perverse and crooked generation .

Let us inquire into the meaning of these words . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 properly signifies an age or time while men live successively in the world , ( whence is Durare to continue in the Latin ) . By the same word also the men of an age are understood , by Synecdoche , as in this place . So the Lord saith to Noah , I have seen thee righteous 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in this generation , that is , in this age and among these men , Gen. 7.1 . And that was a very crooked and perverse generation ; and so was that of which Moses here speaks . These words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in their metaphorical sense as here used have like signification one to other : and both import subtilty , oblique , crooked , and perverse dealing among men : Howbeit they have their difference ; for the former signifies oblique and crooked , which the LXX turn 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a crooked generation . The later imports the same crooked generation , to be perverted and depraved , and accordingly t is rendred by the Greek Interpreters , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a perverse generation . But although the words have like signification of wresting , writhing , depraving , yet should not the Translators have inverted and perverted the genuine order of the words , as they have done , ( unless thereby they intended an elegancy ) turning them perverse and crooked , instead of crooked and perverse generation ; which errour they corrected , Phil. 2.15 . Where we have , the same words in the Greek , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which our Translators render in the midst of a crooked and perverse nation , or rather generation .

The two former characters of this wicked people , do not necessarily imply a spreading beyond themselves ; He corrupted himself , not another : so the Chald. Paraphrast ; and their spot , it s not said that it infects another . But when this people are called a crooked and perverse generation , the Hebrew words import craft and subtilty to circumvent and deceive others ; so Mich. 3.9 . They make crooked what is straight , which elegant opposition is lost in our Translation . In the later word , the metaphore is taken from Wrestlers , who by turning and winding their bodies endeavouring to supplant and overthrow others ; the Wiseman describes such a perverse generation , Prov. 4.16 . They sleep not , except they have done mischief , and their sleep is taken away , unless they cause some to fall .

But since both these words signify crooked , and are accordingly rendred by the LXX , the former , in the text and elsewhere , the later , Prov. 8.8 . it s needfull that we inquire what 's here meant by crooked . Privations are known by their habits , and deprivations by their integrity and soundness . That therefore we may know , what 's meant by crooked , we must know what is straight , because , Rectum est judex sui & obliqui ; what is straight , discovers it self , and what is crooked . That 's straight and right which inclines to neither part ; as a straight line lies even between two termes : as a straight way inclines neither to the right hand nor to the left ; as we read it described by Moses , Num. 20.17 . Deut. 2.27 . The rule of this Rectitude is the word of God , which is Right , Psal. 19.8 . and 33.4 . And his word is conformable to himself who is right , Deut. 32.4 . In this rectitude and uprightness the upright God made and set man at the first , Eceles. 7.29 .

Hence we may understand what is obliquety and crookedness , namely , an aversion and deflexion , from that original straightness rectitude and uprightness in our God .

And this crookedness is framed by a rule , which is iniquity , lawlesness and irregularity . For as rectitude and uprightness is compared to a straight way ; so is iniquity , to by-wayes , crooked and erroneous wayes : So 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to sin signifies properly to miss the right way or Mark , Judg. 20.16 . And of like sense is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and Pecco , to sin . And as rectitude , and the rule of it , is conformity unto the upright God himself , so crookedness and irregularity the rule of it , is conformity to the Devill himself , the crooked Serpent , Esay , 27.1 . And as the upright God made the man upright in his generation , and according to his will ; So the Divill the crooked Serpent deleuded man and brought him to the bent of his will , in the degeneration . God made man upright ; but they have found out many inventions , Eccles. 7.29 .

Whence appears the reason why this generation became crooked and perverse . For although the heart it self perverts it self , ( as hath been shewen on Deut. 30.17 . ) yet this comes not to pass without a Tempter declining and bending the man to his will .

Nor is he in vain called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Tempter , Matth. 4.3 . It is his business , and he is fitted for it , being a subtil Serpent full of windings and turnings , and insinuations ; full of mischief , or readiness and easiness to do mischief ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) whence Elymas is called the Devils childe , Acts 13.10 . He hath also his instruments and ministers , 2 Cor. 11.14 , 15. not only such as are in his ordinary service , as Sorcerers and Wizzards , whereof one ye read of in the place now named ; but his great designe is to gain to his party and service , some of Gods Ministers . And because Levi was in reputation for holiness , the Law of truth was in his mouth , and iniquity was not found in his lips , he walked with God in peace and equity , and he turned many from iniquity , Mal. 2.6 . If Satan can perswade a Levite to corrupt the covenant of Levi , and so gain a Levite unto his side , to do his work , to turn men and decline them from righteousness to iniquity , then what mischief may not the Devil and the Priest do ? And too often he gets this advantage ; whence he has gotten himself a name , and is called Leviathan , the piercing Serpent , and again , Leviathan the crooked Serpent , Esay 27.1 . that is , of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Levi the Priest , and the Dragon . These two joynd are abundantly sufficient to make a crooked and perverse generation , Incurvas interam animas et coelestium inanes ; Souls bow'd to th' earth and void of heavenly things .

1. Whence we may learn , by the rule of contraries , what maner of people are the sons of God . As the Devills children are the crooked generation , as Elymas the Sorcerer is called the son of the Devill , because he went about to turn the deputy from the faith , Act. 13 , 8.9.10 . So Gods sons are generatio rectorum , the generation of the upright , Psal. 112.2 . being such as turn sinners from the errour of their way , Jam. 5.20 . and turn many unto righteousness , Dan. 12.3 . These are Gods Jeshurun , his upright ones .

2. Hence we gather , what is the Heathenish life , where-with this people were corrupted and spotted ; and so pronounced not to be the sons of God , but a crooked and perverse generation . That life consists in craft and cunning , to circumvent and deceive : si possis , rectè , si non , quocunque modo rem ; to be getting , quo jurè quâve injuriâ , by right or wrong , any way to lurch , cousin , cheat , go beyond another . And being growen rich , to spend prodigally and wastfully , upon their lusts , what they got injuiously . The former part of this description , is in the text : the later yea read , 1 Thess. 4.5 . 1 Pet. 4.3 . That the will of the Gentiles consists in lasciviousness , lusts , excess of wine , &c. Both parts of this Heathenish life , too many of this City live , yet think themselves , and would be accounted by others very good Christians , although their spot declares evidently that they are not Gods sons , but Gentiles or Heathens , a crooked and perverse generation .

3. Hence we learn , that it is no good reason , wherewithal yet many sooth and flatter themselves , into a good opinion of that way of religion wherein they walk , that it is Orthodox and sound , pure , undefiled , and upright ; when yet its corrupt , spotted and impure , Pro. 30. v. 12. crooked and perverse . That such there are , the Wiseman assures us , Prov. 30.12 . There is a generation , that is pure in their own eyes ; and yet is not washed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from their dung . They reason thus ; They of the Church of Rome , worship Idols ; teach the doctrine of merit by workes , &c. therefore they are a crooked generation . Now as for us ; though we commit that which the world calls Sacriledge , yet we abhor Idols , Rom. 2.22 . And as for merit by good works , we conscientiously abstain from them ; for fear , lest we should hope to be saved by them . I doubt not but I speak the inward thoughts and reasonings of many Professors .

It s possible , that men of contrary minds and opposite wayes in Religion , may neither of them walk in Gods way , which is the right way ; yea , they may both be crooked and perverse generations . Ye read , that Ephraim was against Manasseh , and Manasseh against Ephraim ; and both together against Judah , which alone was in the Right , Esay 9.21 . and therefore both the other must be in the wrong . The Pharisees were against the Saducies , and the Saducies against the Pharisees , Matth. 22.23 . — 40. Acts 23.6 , 7 , 8.9 . and both against Christ who is That way , John 14.6 . that one straight way to life . There are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , many Antichrists : but Christ is One.

And the reason is : A right line is but one between two terms : But crooked lines may be infinite between the same two termes . And the like we may say of the true religion and undefiled ; that it is but one , Psal. 119. v. 1. but one upright way : And blessed are the perfect in the way who are walking in the Law of the Lord . But erroneous and by-wayes are as so many crooked lines , innumerable , and infinite .

So that , although the present Christians accuse , judge and condemn one another , yet that sentence of the Psalmist is true of too many of them ; They are all gone out of the way ; they are corrupt and become abominable ; their feet are swift to shed blood ; destruction and unhappiness are in their wayes ; and the way of peace ( that 's Gods right way ) they have not known .

4. The Lord owns not his own people and nation corrupted , spotted , crooked , and perverted ; but reputes them as Gentiles and Heathen ; their spot is not of his sons ; they are a crooked and perverse generation . For why ? It is the Gentiles and Heathenish life , that makes Gentiles and Heathen , be they otherwise of what nation or people soever they may be . The unconverted Macedonians were a crooked and perverse nation or generation , Phil. 2.15 . And well might they be so termed , when S. Peter cals the Jews a crooked generation , Acts 2.40 . Yea , the perverted people are called after the names of those nations , whose lives and manners they imitated . So Esay 1.10 . the Princes of the Jewes are called Rulers of Sodom , and the nation , the people of Gomorrha . And Ezech. 16.3 . The birth and the nativity of Jerusalem is said to be of the land of Canaan ; their Father an Amorite , their Mother an Hittite . Yea , the Israelites , who usually are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the people , and people of God , when they lost their rectitude , uprightness , and conformity to the one and only God , and brake the bond of unity among themselves , by reason of their rents and divisions , from one another , and from their God , the Lord calls them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Nations , Ezech. 2.2 . as it is acknowledged in the margent .

Nay , when the people have depraved the divine characters and image of their God , they are judged unworthy the name of a people , so saith the Lord ; They have provoked me to jealousie with that which is not God , and I will provoke them to jealousie with those who are not a people , Deut. 32.21 . And the divine Image being renewed , it restores the name of a people unto them . Ye , saith S. Peter , are a chosen generation , a royal Priesthood , an holy nation , a peculiar people , that ye should shew forth the vertues or praises of him , who hath called us out of darkness to his mervailous light .

1. And why may we not exhort the crooked and perverse generation to repentance ? why may not they hope to return to their Primitive rectitude and uprightness ? There is a promise left , that the crooked shall become straight , Esay 40.4 . alwayes provided , that they admit the doctrine of Repentance and amendment of life : For to such penitent ones John Baptist brings that promise , Luke 3. v. 5. that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that the crooked things shall become a straight and plain way .

Provided also , that they yield unto Gods wrestling and striving with them . For , as with the merciful , the Lord will be merciful , and with the perfect man , he will be perfect , and with the pure , Psal. 18. v. 25 , 26. Gen. 30. v. 8. he will be pure ; so with the perverse , he will be cross , wrestle and strive to overcome him ; so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 properly signifies : And such are the wrestlings of God , with the perverse man , Gen. 30.8 .

This is the method of the divine wisdom in converting the man , observed by the Son of Syrac , Ecclus. 4.17 . &c. At the first she will walk with him ( not by crooked wayes , Ecclus. 4. v. 17 , 18 , 19. as our Translators turn 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but ) perversly or crosly ; ( as thwarting his perverse will ) and bring fear and dread upon him , and torment him with her discipline , until she may trust his soul , and try him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Justificationibus suis , with her justifications , or Laws which make righteous . Then will she return by the straight way unto him , and comfort him , or , make him glad , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) and shew him her secrets . But if he go wrong , she will utterly forsake him , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) and deliver him ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 into the hands ) into the power of his own fall or ruin , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

O that the crooked and perverse generation would consider this , and take to heart this advise of the Wiseman and other counsel of his , in that excellent Book : So shall they experimentally know that what is crooked , Eccles. 1. v. 15. & 7. v. 13. may be made straight ; yea , that he , whom , the just God leaves in his wilful hardness and impenitency , his crookedness and perverseness , and so may be said to make him crooked , even him now become penitent and relenting , the merciful God can again make straight and upright , according to the promise , Esay 40.4 . Luke 3.5 .

2. Acts 2. v. 40.46 . Meantime , let the new converts be exhorted to save themselves , o● , be saved ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Salvamini ) from the crooked generation , according to S. Peters counsel , Acts 2.40 . So will the Lord adde unto the Church 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , such as are saved from the crooked generation .

3. And ye , who have attained unto a greater measure of light and strength , Phil. 2. v. 15. continue ye blameless and harmless the sons of God , without spot , in a crooked and perverse generation ; among whom 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , shine ye as lights in the world . Direct and strengthen and turn many unto righteousness . So shall ye shine as the Stars for ever and ever , Dan. 12.3 .

Who is wise , and he shall understand these things ? prudent , and he shall know them experimentally ? ( so the LXX turn 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) For the wayes of the Lord are right , and the just shall walk in them ; Hos. 14. v. 9. but the transgressors shall fall therein , Hos. 14.9 .

AN APPENDIX of Three Sermons on Three Texts of Scripture , out of that course which hath hitherto been observed ; which of themselves , speak not that sense which the Translators have imposed upon them ; but , by mis-translation and mis-interpretation , have long time mislead the credulous and ignorant multitude : But being rightly rendred and explained , may undeceive them ; and , through the goodness of God , reduce them into the way of Truth .

There is no necessity for a Wise and Just man to sin . SER. 18. SERMON XVIII . Eccles. 7. ver. 19 , 20.

Wisdom strengtheneth the wise , more then ten mighty men which are in the City ; for there is not a just man upon earth that doth good and sinneth not .

THE Wiseman , ver. 15. discovers unto us a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an hidden and unknown kinde of divine providence , which ignorant men account little less then an irregularity ; That sometimes it goes ill with good men , and things succeed well with evil men . All things have I seen in the dayes of my vanity : There is a just man that perisheth in his righteousness , &c. Whereupon he gives advise to avoid extreams of both kindes . 1. That 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that Summum jus , that rigour and too much severity of Justice , ver. 16. which while we go about to decline , we must not run into the other extream , ver. 17. Be not overmuch wicked , &c. 2. But alas , if the case be so , that a man may perish in well doing , and prosper in evil doing ; what shall we do ? which way shall we turn our selves ? T is true , these are great inconveniencies ; but be sure thou heed this well , and forget it not ; Fear God , and thou shalt easily escape all these extreams , all these inconveniencies .

This Clue , This Wisdom , viz. The fear of God , whereby thou mayest dis-intangle thy self , and winde thy self out of this Labyrinth of evils , it strengthens the wiseman more then ten mighty men that are in the City ; although there be not a man so just upon earth , that so doth good , but that he may sin .

Ye have a brief Analyse and Paraphrase of the neighbour words , that lead to my Text. Come we now to the divine truths contained in it ; and they are these .

1. Wisdom strengthens the wise . 2. Wisdom strengthens the wise , more then ten mighty men in the City . 3. There is not a just man upon earth that doth good and may not sin . 4. Although the wisdom so strengthen , yet there is not a just man upon earrh , &c.

1. When Wisdom is said to strengthen the wise , we must inquire , what wisdom this is ; and how it is true , that wisdom strengthens the wise . 1. The word here turn'd Wisdom , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; which is extreamly ambiguous ; and therefore we must timely distinguish it according to the significations of it . And so Wisdom is either Divine , and from above , or either Humane , and of this world , or either Devilish , and from beneath .

The wisdom here meant is divine , which is defined Absoluti divinique boni scientia . Rerum divinarum humanarumque scientia ; the knowledge of the absolute and divine good : the knowledge of things divine and humane : So Lactantius and others . The Wiseman , who , on purpose , speaks of wisdom , defines it the breath or emanation of the power of God , and a pure stream flowing from the glory of the Almighty , the brightness of the everlasting light , &c. Wisd. 7.25 , 26. Which description declares , that the true wisdom is not such as the Philosophers have delivered it unto the world ; who make it one of the intilectual habits , as they call them , whereof they make five . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And they will have it consist in knowledge . But it is evident by that description of the Wiseman , that wisdom is no acquisite habit , nor consists it only in knowledge , though of the highest things . For we must take notice , that the fear of God is the beginning of wisdom . And the Scripture places Wisdom not in the Brain , but in the Heart , 1 King . 3.12 . Psal. 90.12 . By Wisdom then we must here understand the Spirit of wisdom which is Christ ; and thus , Deut. 34.9 . Joshuah is said to be full of the Spirit of wisdom . Esay 11.2 . There shall rest upon him the Spirit of wisdom . For this , S. Paul prayes , Ephes. 1.17 . And Wisd. 1.4 . what the Wiseman calls wisdom , v. 5. he calls the holy Spirit of Discipline .

2. The word we turn to strengthen , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to make firm , solid , and strong : Which is transferred from outward and visible , to invisible and inward things : So that as the thickning of bodily things , makes them stronger , as a threefold cord is not easily broken ; so likewise the addition of spiritual things , makes them more firm , and those who have them , as light and heat , &c. may be encreased . Whence we say , Vis unita fortior . Psalm 68.29 . Strengthen O Lord , the things thou hast wrought in us : unto which the Apostle may seem to have had respect , when he saith , 1 Cor. 3.6 , 7. I have planted , and Apoll● watereth , but God gave the increase . They go from strength to strength , Psal. 84.7 . Stablish , strengthen , settle you , 1 Pet. 5.10 .

The reason is evident from that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , self-sufficiency & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that operative power of the divine-wisdom in those who have it in them . It is given them for this end , to work in them ; as Solomon prayed , 1 Kings 3.9 . Wisd. 9.10 . O send her out of thy holy heavens , and from the throne of thy glory , that being present she may labour with me , &c. Wisd. 6.

Obs. 1. Note here that a man who is wise , by the wisdom of God , hath that wisdom in him . For nothing can render another like it self , but it must be in him in whom it works . Since therefore Christ is the true wisdom , he must be in those whom he makes wise and strengthens by his wisdom , and will be found of all that seek him , Prov. 8.17 .

Obs. 2. A great diversity , and a broad difference between humane fear , and the fear of God , which the Wiseman here calls wisdom . Humane fear abates mens courage ; Timor minuit ; Fear betrayes those succours which reason would afford , Wisd. 17.12 . But the fear of God , which , is the wisdom here meant , encourages and strengthens the wise .

Obs. 3. Hence it followes , that a wise man is a valiant man . The Wiseman tells us so much expresly , Prov. 24.5 . A wise man is strong , yea , a man of knowledge encreaseth strength . Solomon knew this from his father Davids example , Psal. 27.1 . Such a valiant man was S. Paul , Rom. 8.35 . &c. who shall separate us from the love of Christ ? shall tribulation or distress , &c. In all these things we are more then Conquerours .

Obs. 4. That as there are diverse sorts of wisdom , divine , humane , and diabolical , as hath been shewen ; so the divine wisdom it self , hath diverse degrees . And the wisdom here spoken of , is the lowest : For Solomon having spoken of the fear of God , which is the beginning of wisdom , he presently saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , This wisdom , namely , the fear of God , strengtheneth the wise . He implyes , that there is another , and higher degree of wisdom then this is : of which S. Paul speaks experimentally , Col. 1.26 , 27 , 28 , 29. the mystery which hath been hid from ages , and from generations , which is Christ in you , &c. whereunto I also labour , striving according to his working which worketh in me mightily .

Obs. 5. This resolves a great doubt , which might be made , by comparing the speech of the Wiseman , Ecclus. 24.21 . where the Wisdom saith , They that eat me , shall yet be hungry , and they that drink me , shall yet be thirsty : Whereas John 4.14 . Whosoever , saith the wisdom of God , drinketh of the water that I shall give him , shall never thirst , &c. And 6.35 . He that cometh to me , shall never hunger , &c. Whence its evident , the former words are to be understood of the former and lower degree of wisdom ; and the later of the consummate and perfect wisdom , called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 wisdoms , able to make us wise unto salvation , 2 Tim. 3.15 . The wisdom of the just , Luke 1.17 .

Which justly reproves our great unthankfulness unto the Lord Jesus our Saviour and Deliverer , who saves and delivers us out of the hands of our enemies ; who redeems us from iniquity , from the curse of the Law , from the wrath of God , 1 Thess. 1.10 . from eternal death , from him who hath the power of death , Hebr. 2. Yet who returns thanks ? Solomon tels us a Story , Eccles. 9.14 . of a little City delivered by a poor wise man . And what is this little City but the Church professing godliness ? S. Matth. 5.14 . Such indeed are but few in regard of the whole world . Against this little City comes a great King , the Prince of this World . He besieges it , he goes about seeking whom he may devour . This is the true Nebuchadnezzar , he who straightneth and besiegeth judgement ; the wicked compassing about the righteous , &c. Habac. 1. v. 2 , 3 , 4. which causeth Jerusalem to mourn & make lamentation . He is wont , saith one of the pious Antients , to be a type of the Devil . This King of all the children of pride , Job 41.34 . This Prince of this World , sets all the World against this little City . All that is in this World , the lusts of the flesh , &c. all temptations unto sin ; all occasions of sin , &c. He summons his Servants , all Tyrants , Hereticks , the Wisemen , and wisdom of the world , and the wisdom of the flesh . Ye read of such a straight siege , Revel. 20.8 . when the City is so little and so few to defend it , it seems it might easily be taken . How much more when the Prince of this World comes and begirts it with all the power of this World ? This City , the poor Wiseman , who for our sakes became poor , delivers , yet who remembers this poor Wiseman ?

Axiom 2. Wisdom strengthens the wise , more then ten mighty men who are in the City . These words of the Wiseman present us with the pirase of Wisdom compared with Strength and Authority . For so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here used signifies one that 's strong and powerful ; whence the Arabians and Turks call their Governours Soldans or Sultans , that is , men of power and authority , mighty men . Whereas the wisdom of the Wiseman is compared with ten such Princes or mighty men , and preferred before them . The number of Ten is not here exactly and precisely of necessity to be understood , but as we often in common speech , use a definite number for an indefinite ; as Castellio here , Decies tantum , ten times as much , that is , many times . And the reason is , because , the number Ten is the boundary , beyond which we number not , but by repeating . Hence it is that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that signifies Ten , is from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to contain ; because it comprehends all numbers . The Scripture speaks thus , Job 19.3 . These ten times have ye reproached me ; that is , oftentimes . And so Jacob complains that Laban had changed his wages ten times , Gen. 31.7 . And the Lord , saith he , was tempted so often by his people , Numb. 14.22 . Thus Matth. 25.1 . ye read of Ten instead of the whole number of the Church : and diverse the like .

The truth of this is evident , both by testimony of natural experience , and Scripture . 1. Experience ; as the Heathen found it true , who said , Cedant arma togae , — Arms must yield to the Gown . And Archimedes the Mathematitian was more feared by the Romans then all the power of Syracuse : Insomuch , as if the Souldiers besieging the City , saw but a Line , or a small piece of wood hanging down the wall , they presently suspected some Engine , and would cry out , Archimedes , Archimedes , and turn their backs and flye ; which they disdained to do , at all the strength of the Souldiery . But the Scripture proves this expresly , Prov. 21.22 . Eccles. 7.17 . and 9.14 . And the weaker Sex arm'd with wisdom prevail'd against the strong ; witness Debora , Jahel , and the wise Woman of Abel , 2 Sam. 20.

The reason why this wisdom so strengthens the wise , even more then many mighty men , so that one wise man more preserves the City then many strong men ; it seems to be , because , Wisdom both originally and formally , is concrete with power and might : and therefore whatsoever strength can do alone , that also can Wisdom do & more . Therefore Wisdom is described the breath of the power of God , and a pure efflux from the glory of the Almighty , Wisd. 7.25 . Wis. 7. v. 25. And formally the same Christ is the wisdom of God , and the power of God , 1 Cor. 1. which is the second necessary for our spiritual war.

3. Besides , there is a priority in nature : For Vis consilii expers mole ruit suâ ; Force without Counsel , perisheth by his own weight . And therefore if strength be successful and prosperous in the actions of it , it must presuppose Wisdom as the guide and director of it . Yea , Wisdom is the Teacher of Valour ; yea , of Prudence , Temperance , and Justice , according to Wisd. 8.7 . If a man love Wisdom , her labours are vertues ; For she teacheth Temperance , Prudence , Justice , and Fortitude , which are such things that men can have nothing more profitable in their life , which are the four Cardinall Vertues known and famous among the wise Heathen .

Obs. 1. If that wisdom which is the fear of God , and but the beginning of wisdom , as it s often called , be yet stronger then many mighty men , how much more strong is the progress and increase of divine wisdom in faith which overcomes the world ? 1 John 5.4 . Yea , how much more strong is that mighty power of love which is God himself ? 1 John 4.8.16 . The last enemy that shall be destroyed is Death , 1 Cor. 15. And love is strong as death it self , Cant. 8.6 .

Obs. 2. How should this inflame our soules with the love of Christ , which is not only power but wisdom also ; yea , and righteousness and holiness , Job 36. He is mighty in strength and wisdom ; Yea , he is all things , Col. 3.11 . and in whom are hid all the treasures of this wisdom and plenipotence of power .

Obs. 3. The divine wisdom is of more power and force then all humane wisdom and strength . This appears by the examples of holy men , not trained up in Trades , Arts , and Sciences , yet able to judge of them even better then they who professed them . As Joseph no States-man , Paul no Mariner , yet able to out-vie them , to out-shoot them in their own Bow . The like we may truly say of the divine wisdom in regard of all humane power and might . What is the most glorious pretence of using might and power ? Is it not the cause of Religion ? the building up and defence of pure religion ? Does not the Wiseman tell us here , that wisdom strengthens the wise more then ten mighty men that are in the City ? And therefore what ye read , Zach. 4.6 . spoken of the material Temple , the building of it , not by might nor by power ; and the same is most true if understood of the spiritual Temple the Church of God . All the Zelots in all Ages they have found that by their tyranny , all that could be effected , was but to make many Hypocrites like themselves : But to build up the Church of God of living stones , it is the work of divine wisdom which reaches from end to end strongly , and disposes all things sweetly , Wisd. 8.8 . And therefore when the Lord appeared to Eliah , now zealous of Gods glory , who might seem to pray for fire from Heaven , to destroy Jezabel , 1 Kings 19.11 . The Lord was neither in the strong winde , nor earthquake , nor fire , but in a still voice . And let them take notice of this , who like James and John , even out of zeal for God and Christ , wish for fire from Heaven to consume their supposed enemies , the wisdom of God tells them , They know not of what spirit they are , Luke 9.55 .

Mysticè . The wisdom of God , which is Christ , is more powerful and more helpful to us then ten , then many Princes , then all the power of men and Angels . When all the guardian Angels say , We have healed Babylon , and she was not healed , &c. Jer. 52.9 . then descends the great Physitian of souls into the Church which is in Babylon , saith S. Peter , and he undertakes the cure of this issue of blood , wherewith the Church hath so long been wasted ; when the Woman the Church , hath spent all she hath upon Physitians of no value , when so many Formulae concordiae , so many Books of Articles , so many Confessions of Faith , so many Catechisms , so many Liturgies and Directories , so many Forms of godliness , so many Counsels , so many Assemblies , when such infinite varieties of Medicines have been applyed , yet the Woman becomes rather worse , then better ; then the vertue of the divine wisdom drawn out of him by an operative faith , that works the cure , that scales the City of the mighty , Prov. 21.22 . This is that one poor Wiseman who saves the City , Eccles. 9. Ye read , 2 Sam. 23.8 . that the chief of all the Captains about David , was Tachmoni ; he sat upon the Seat or Throne , a Principal man no doubt , who is called Jashobeam , 1 Chron. 11.11 . A man ye hardly read of any where else . And who is Tachmoni but the wise man ? so Tachmoni signifies : And where is he ? where is his dwelling ? even in the midst of us ? John 1.26 . And therefore he is called Jashobeam , who dwells in the people , 1 Chron. 11.11 . He dwels in us except we be castawayes . And there he subdues all the power of the enemy . Would we then obtaine this wisdom ? It is neer us in our mouth and in our heart . It is in us : for nothing can render us like unto it self but it must be in us ; as was shewen before .

This speakes strong consolation to the simple soul , wise and yet but weak , and ambitious of an higher and more eminent degree of divine wisdom : In which case , David speakes , Psal. 42.1 . As the Hinde panteth after the rivers of waters ; so panteth my soul after thee O God! my soul hath been a thirst for God , &c. Such are much dejected : surely Ab extremo ad extremum , non pervenitur nisi permedium . The divine wisdom is not attained unto all at once , but by degrees ; and as we cannot hasten our natural age , but childhood must have it's time , and youth it's time , &c. So must the spirituall ages have their times and successions also : For as the visible Sun by few or many and often revolutions makes a like number of dayes in the outward world : So doth the Sun of righteousnes by few or many reuolutions on the souls of those who feare God , make some children of a few dayes , some youngmen of more , some oldmen and full of dayes ; and so wisdom enters into the holy souls according to the ages , Wisd. 7.27 . Meantime while we are yet in our nonage let us hunger and thirst after a greater degree of wisdom , as Prav . 30.1 . The words of Agur , and in the Vul. Lat. Verba congregantis & vomentis , first the wisman he gathers , then powrs out , as Ecclis . 39.1 . — 6.

Get we therefore wisdom , and with all our getting , get we understanding . By prayer to the Lord , Salomon obtained wisdom , 1 Kings 3. Jam. 1. This prayer is the prayer onely of the righteous man , Eccles. 2.26 . Thus Daniel and his companions obtained wisdom , and the understanding of secrets , Dan. 2.17 . — 23. And unto such , the wisdom is given , Matth. 13.11 .

Ax. 3. For there is not a just man upon earth that doth good , &c. These words beside their absolute consideration , look 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 forward and backward , and have their due connexion with both , as we shall see when we have considered the words in their absolute and simple meaning . And so they deny that there is any just man upon earth so exactly obedient , that he so doth good , that he doth not sin . I read the words thus . There is no just man upon earth , who may do good , or , who doth good and may not sin . The reason of this translation is to be understood from the Tens in the Hebrew , which is here the second future ; For , because that tongue hath no Potential or Subjunctive mood , yet the sense of them is necessarily to be expressed in it ; therefore the Spirit of God makes use of this Tens , when the sense of either Mood is to be expressed . Thus much all men learned in that tongue , acknowledge ; and our own Translators also elsewhere , as Gen. 3.2 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which ours render , we may eat of the fruit of the Trees of the Garden , Esay 49.15 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Can a woman forget her childe , & c ? they 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , may forget . According to this Hebrism , Mat. 24. v. 35. our Lord speaks , Matth. 24.35 . Heaven and Earth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 shall pass away , that is , they may rather pass away then my word may pass away . And many the like . Thus there is not a just man upon earth that doth good and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and may not sin .

That thus the words are to be rendred of a Just man in statu inconsistente , in an inconsistent and changeable estate ; it is clear from Solomons main scope , he aims at in this book ; and from the context of the 20 verse with v. 19. 1. That Solomon speaks of such a Just man as is under the first dispensation , that of the Father , which is the fear of God ; a mutable and imperfect estate , will appear to you , if ye shall be pleased to consider , that , whereas the Wisemans intent in this book , is , to discover the bliss and happiness of man , answerable to that dispensation under which , he himself and that generation lived , he proceeds first negatively by removing the vain opinion of many , who place their true happiness some in Knowledge , others in Pleasure , others in Honour , others in Wealth . All these rejected ; 2. He proceeds positively , affirming , that the chief good , bliss , and happiness consists in the fear of God , Chap. 12.13 . with which assertion he concludes this book . Thus Job 28.28 . Now although this be true , yet this is to be restrained unto the first dispensation , which is inchoative wisdom and righteousness , as it appeareth by the description of it , where it s said to be the beginning of wisdom . For there is no doubt but the righteousness of faith far transcends that of fear , as we shall shew anon .

2. This appears also from the context of this Verse with the former : This Wisdom which is that fear of God , strengthens the wise , &c. Though there be not a Just man upon earth that doth good and may not sin .

The words being thus translated , let us inquire , what it is , 1. To do good . 2. To sin . 3. What Justice is , and a Just man . 1. To do good is largely taken , as I have shewed on Gen. 4.7 . To sin , is Errare à via & scopo ; all have sinned and fallen short of the glory .

3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Righteousness or justice is conformity unto a Law . They therefore who are conformable unto Gods Law , are just , as Noah , Gen. 7.1 . Zachariah and Elizabeth , Luke 1.6 . Lot , 2 Pet. 2.8 . But , it s said , Psal. 143.2 . In thy sight shall no man living be justified ; the like , Rom. 3.20 . Gal. 2.10 . Resp. There is a Legal and Evangelical justice or righteousness . Which yet are not so distinguished , that the Legal righteousness is performed by the mans own strength ; which the Pharisees endeavouring to establish , fell short of the righteousness of God , Rom. 10.3 . But the Evangelical and Gospel-righteousness is wrought by the power of Christ in us , Rom. 8.3 , 4. what the Law could not do , &c. Now because there are three degrees of those who are in Christ , Children , Young men , and Old men , 1 John 2. there is a justice proportionable unto these . 1. That of the Childe which is here understood . 2. That of the Yong man , and 3. That of the Old man .

1. Whether is not a just man in that state that doth good and may not sin . The reason is from consideration of the God of our righteousness , he is the God of order ; and therefore as he works his works in the outward world not all at once , but gradually and successively , from weak beginnings , as we say , Natura non facit saltum : so he works his works in the inward world , not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 not altogether , he makes his entrance into his greatest works with small and weak beginnings , Mark 4.26 . — 32.

2. Reason also may appear in regard of the just man himself ; He is made at first of an earthly mold ; and his mind and heart at first relish the principle of which he is made ; and therefore he is said to be upon earth , There is not a just man upon earth , &c. And this is the earthly which is of Gods making whose image we bear before we bear the image of the heavenly , 1. Cor. 15. And therefore our Lord who spake to Nicodemus concerning baptism of water and the Spirit , saith , he told him of of earthly things , Joh. 3.12 . and ver. 31. John Baptist saith he speakes of the earth .

1. Hence then we learn how untrue and in consequent collections and inferences are made from this and such like places as this is misunderstood , viz. That the most righteous man ●hat is , sin 's in every good work he doth . This is untrue : This Scripture speakes not of a just man in the highest degree of justice , but of a just man in an in ferior dispensation . Besides , that is a fallacious and Sophisticall collection : For whereas the Text saith , that there is not a just man of the lowest dispensation under the fear of God , but he may Sin ; these Sophisters infer , that the just man doth sin in every good work he doth . Lastly , this is untrue ; For Job was a just man and one who had not attained unto the highest degree of perfection ; yet the Scripture testifies of him , that upon so great provocation , as the loss of all his goods , and all his children , he yet sinned not , Job . 1.22 . Yea , upon Satans inflicting exquisite cruelty upon him , we have the like testimony recorded of Job , Job . 2.10 . This Scripture rather speakes of a possibility of sinning , then any actuall , much lesse of an habituall , sinning .

2. Another would have us note from hence , the imperfection of the Saints in this life . This is no good inference from hence , that the Saints are allwayes imperfect in this life , but onely while they are under the first dispensation . For we read 1. Cor. 2.8 . That there were some perfect men among whom the Apostles spake wisdom . He had taught the Corinthians Christ and him crucified ; not that he had no doctrin more eminent than that is : but because they were capable of no greater mysteries ; and therefore he fed them with Milk , 1 Cor. 3. those greater mysteries , which he calls wisdom , he spake among those which were perfect . If any except and say , that by perfect men , he means no other then such Christian men as the Corinthians were , to whom he wrote ; surely he would not call those perfect men , whom in the next Chapter he calls babes and carnal , that is , rude and imperfect . Besides if Christians at large , as the Corinthians here , were called perfect , then they who are not Christians should be called imperfect : But that 's absurd ; for no man can be said to be imperfect in any Art , Science , or Profession , in whom nothing of it is begun ; but they who are no Christians , in them Christianity is not yet begun ; therefore they are not imperfect .

3. Another gathers from hence , that these words are a full testimony of the imperfection of our inherent righteousness in this life . And that even justified persons come very short of that exact and perfect obedience which the Law requireth . This likewise is a fallacious inference A dicto secundum quid , ad dictum simpliciter ; because Solomon writes thus of a just man as yet in the lowest dispensation ; hence they gather , that this is true of all just men in this life . To this purpose they bring Rom. 7.14 . inferring thence , that even justified persons come short of that exact and perfect obedience which the Law requireth : whereas that Scripture is to be understood of the childehood only of Christianity : whereas , if men look either to the Chapter before , or that next following , Rom. 8. they may perceive , that a just man in his riper age at fuller growth hath the righteousness of the Law fulfilled in him , Rom. 8.2 , 3 , 4. that the Law of the spirit of life which is in Christ Jesus our Lord hath made him free from the law of sin and death , &c. Unto all which , we may adde , that by the Earth , and upon the Earth , we are to understand the earthly condition of sin , &c. the unregenerate estate , Jer. 17.13 . they that depart from thee shall be written in the earth . Col. 3. Mortifie your members on the earth . And it is most true of these , that there is not one to be found among them that doth good and sinneth not .

Obs. 1. The initial and inchoative Iustice and righteousness or righteousnes under the first dispensation , is an inconsistent , an unstable unsetled righteousness . This was the common state of the Jewes in the time of the law , of which also Salomon speakes , 1. King . 8.46 . 2. Chron. 6.36 . and St. James , 3.2 . and St. John , 1. Joh. 1.8 . This imitable state was figured by Kadeshbarnea , the unsetled and unstable holynes of the childhood ; wherein so many sinned , Num. 32.7 . — 11. Such a righteous man falls seaven times , saith Salomon , Prov. 24.16 . viz. into afflictions , but he comes out of them again ; as it is clear by the context , that Scripture is to be understood ; so that it can be no ground for that which is commonly said , that the righteous man sinns seaven times a day . Whence the author of that song called the complaint of a sinner , took his groundless authority , as I have shewen elsewhere .

Obs. 2. Take notice hence , that there are diverse degrees of righteousness , proportionable to the different dispensations of the Father , Son , and Spirit . There is a righteousness which we may call initial or that whereunto the new converts are turned , Dan. 12.3 . John the Baptist came in this way of righteousness , Matth. 21.32 . He that feareth God and worketh this righteousness is accepted of God , Acts 10.35 . Thus Cornelius was a righteous man , Acts 10.22 . 2. There is a justice or righteousness of faith in Jesus Christ , Rom. 5.1 . 3. There is a fulfilling of all righteousness , when that which is perfect , cometh , according to 1 Cor. 13.10 .

Obs. 3. Hence then observe , how causelesly and without any ground , the pious endeavours of good men , are damped and blunted by misunderstanding this and such like places of Scripture as this is ; which speak not of righteous men at large , as if there were none upon the earth that so do good , that they do no evil . For that 's not true ; because the Scripture witnesses that some there are who do no iniquity , Psal. 119.1 , 2 , 3. Blessed are the undefiled , Psal. 119. v. 1 , 2 , 3. or rather the perfect , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. They also who do no iniquity , they walk in his wayes : and 106.3 . Blessed are they that keep judgement , and do righteousness at all times . Such an one was Abraham , Gen. 26.25 . Isaac and Jacob. Such was Josiah , 2 Kings 23. Zachariah and Elizabeth , Luke 1. For if such there were not , were there no such righteous men upon earth , these and such like speeches were gratis dicta , spoken in vain . And such blessedness were affirmed in vain , because none there are who are capable of it . Howbeit , this is not to be understood De toto vitae curriculo , of the whole course of life ; for so , there is not a man , but he hath sinned , Christ alone excepted , Rom. 3. all have sinned , 1 John 1. ult. the last by which he explains ver. 8. But this is to be taken of the spiritual old age , wherein the Saints are flourishing and bring forth fruit , & shew that the Lord is righteous , Psal. 92.14 , 15. For Abraham not conscious of sin , humbles himself from consideration of his earthly mold , saith Chrysostom in Gen. 18.

Obs. 4. Hence then we may understand the facility , proneness , and easiness of our nature to commit sin : since even a just man under the fear of God , may possibly sometime turn out of the path of Gods Commandements , and fall short of his glory .

Obs. 5. Hence we learn a broad difference between a just man , who , through weakness and ignorance , may sin ; and such wicked men who do Wichen turn away voluntarily from the holy Commandements , and wilfully commit sin . These are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 workers of iniquity who are not known or acknowledged of God : The other who fall , through ignorance and weakness , and repent of it , obtain mercy ; and the strong and spiritual have a command to restore such as these are , Gal. 6.1 .

Obs. 6. Hence we have a ground and object of clemency and mercy towards the greatest part of men , who commonly proceed no further in the way of righteousness then the first dispensation of it under the fear of God , or at the furthest to a weak faith in Christ , and that mistaken . And therefore we ought , upon this consideration , to be prone and ready to pardon and forgive injuries . To be easily reconciled unto our enimies . It 's the very argument upon which we beg remission of our sinns . And upon which termes , the Lord forgives us our trespasses . Alas ! Humanum est errare , labi , decipi . A good man through weaknes and ignorance may sin , and may offend God and man . And let us take heed , least we , who conceive our selves more wise , more able , and under an higher dispensation , least we also sin , Gal. 6.1 . Considering thy self , lest thou also be tempted .

Observe a difference between a just man in the first age , and a just man in the second , and much more a just man in the third , who is a perfect man . For in the second the young man is strong and overcomes the evill one . And how much more doth he in the third ? 1 Joh. 2.

1. This justly reproves those who , because the Scripture here saith , that a just man under the lowest dispensation possibly may sin ; therefore they will sin ; and say they must sin . Beloved ! all those words which signify sinning , import such actions as a man would not willingly do ; as errare , labi , decipi peccare , to erre , to slip , to fall , to miss the mark &c.

2. Those who with great rigor and severity , in correcting the errors and faults of men , rip up all their sin to the life and aggrevate all to the utmost ; especially if he be not one of our opinion , and not Orthodox , as we think our selves to be . In such a case , men are apt to thunder out an Anathemata , denounce hell and damnation against such . But if he be of our side , O how indulgent we are , how patient towards him ! then ala's we have all our failings . If a Land fowl , as a Hen fall into the water , O how long shall it be before it is dry ? But if a Water fowl , as a Goose fall into the water , she does but shake her tail , and she is presently dry again . And such difference we commonly put between the fals of others and those of our own party . If he differ from us in judgement , that 's crime enough , to aggravate his least fault . But if he be one of our Geese , ( all our Geese are Swans , ) then we can easily impute righteousness enough to him to save him , though he be Profundatus in peccato , drown'd in destruction and perdition .

3. This justly reproves the censoriousness of men against the yong Saints : They are wont to rayl at them in time of their ignorance and weakness , and set brands of infamy upon them ; but can excuse their own gross and habitual crimes .

Dat veniam corvis , vexat censura Columbus ; Jam quoque Censorem vexat censura Catonem . The Crowes are pardon'd , and the Doves are blam'd . And now the Censor Cato's censured .

But alas ! what is this to me , that there are many degrees of Just men , many dispensations of justice or righteousness . I finde the Text my measure , that I can do no good but I must sin . Let not thy heart be troubled , saith the Lord Jesus , John 14.1 . There is a degree of faith which may consist with doubting ; such was that of Peter , Matth. 14.30 . The boysterous wind endanger us , that we well nigh sink by despair . But thou believest in God the Father ; believe also in Christ the Son . Faith in God without faith in Christ , cannot hinder the soul from sinking into despair . Therefore Jesus Christ is called our hope , 1 Tim. 1.1 . And therefore till Christ comes , the children are , all their life time , subject to bondage and fear , Hebr. 2.15 . Till that faith comes , we are under a Schoolmaster , Gal. 3.24 . Meantime he who is just , let him be just still . There are degrees of Justice and righteousness , as hath been shewen . And let us know , that it becomes us to fulfil all righteousness , Matth. 3.15 . And let us pray for that Just and Perfect One , who works all our works in us , Esay 26. that as he hath begun a good work in us , so that he will throughly perfect it ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) until the day of Jesus Christ , Phil. 1.6 . Even so come Lord Jesus ! Revel. 22.20 .

Contrary Principles Mutual impediments . SER. 19. SERMON XIX . Gal. 5. ver. 17.

The flesh lusteth against the spirit , and the spirit lusteth against the flesh , and these are contrary one to the other : so that ye cannot do the things that ye would .

THere are in the holy Scriptures many 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , such as S. Peter said , were in his Brother Pauls Epistles , things hard to be understood . Which difficulty may arise , as from other causes , so more especially from 1. Either somewhat in the Scripture it self ; 2. Or , from some defect in us . As for the Scripture it self , it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 2 Tim. 3.16 . of divine inspiration , and dictated unto the Pen-men of it , by the holy Ghost ; and therefore while yet we are in the fall , there must be a great disproportion between it and us .

This obscurity is much encreased by mistakes and oversights in translation ; as also by imposing upon the Scriptures , false glosses and mis-interpretations , as the Philistines stopt the Wells , Gen. 26. so that men cannot , as otherwise they might , with joy , draw water of life , out of the Wells of Salvation .

2. The difficulty may proceed from some defect in us , as being yet unconverted and averse from God , and his wayes , according to that of Dan. 9.13 . We have not turned from our iniquities , that we might understand the truth . And therefore S. Paul was sent to open mens eyes , to turn them from darkness to light , &c. Acts 26.18 . And for this purpose , it is a good old prayer ; I know no new one better ; and it may be ours , for advance of our present business ; Lighten our darkness , we beseech thee O Lord ! The Text in the Greek speaks thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; which our Translators render , as I have showen ; how truly , we shall then understand , when we finde , how unsuitable this Translation is to the will of God revealed in his Word .

Obedience is that Mother-grace , Genetrix omnium virtutum , as Hierom calls it , that which brings forth all other vertues , that which sets the eye to see , the ear to hear , the heart to think , the memory to record , the mouth to speak , the foot to walk , the hand to work , the whole man to do that , and only that which is conformable to the will of God . When such holy desires arise in the heart from the Spirit of God ; then a contrary desire ariseth also from the flesh ; according to what the Apostle saith , Rom. 7.21 . When I will doe good , evill is present with me . And my Text among diverse other perverted Scriptures , is wont to be alleadged against obedience unto the will of God , so that this Mother-grace cannot bring forth the fruites of the spirit ; because the children are come to the birth and there is no strength to bring forth .

Before we come to the particular handling of these words , let us analyse them , or as much of them as will make up a compleate sense ; and thereby we shall see , what the words so read in our last Translation , will amount unto . The Apostle having propounded the law of neighbourly love , ver 14. which they transgressed , ver. 15. The Apostle ver. 16. propounds an expedient for removal of it , an exhortation to walk in the spirit , which exhortation he enforces by this motive ; If ye walk in the spirit , ye shall not fullfill the lusts of the flesh . This consequence he proves from the nature of Adverse contraries , which naturally expell one the other . For ver. 17. the flesh lusts against the spirit , and the spirit lusts against the flesh ; and these are contrary the one to the other .

The effect of these contraries fighting one with the other , is here concluded , according to this translation , a downright contradiction to what the Apostle before had exhorted unto . He exhorted them to walk in the spirit , and told them , that so doing , they should not fullfill the lusts of the flesh . Which spirit and flesh , so contending , it comes to pass , that ye cannot do the things which ye would ; that is , ye would walk in the spirit , that ye might not fullfill the lusts of the flesh ; but this ye cannot do . Which yet he had exhorted them unto in the words before . Nor will the marginal reading [ fulfill not ] help this : For whether 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , be part of the exhortation , fulfill not ; or a motive thereunto , ye shall not fulfill , the conclusion will be the same .

The absurdity of this reasoning , will appear , if ye shall conceive a Commander in the war ; to lead up his men , and exhort them to be valiant , and take a Fort ; and promise them a great reward , if they take it ; as Caleb promised , that he , who should subdue Kiriath-Sepher , and take it , to him he would give Achsah his daughter to wife , Josh. 15.16 . Yea suppose , that this Commander should adde threatnings , even death it self , in case this Fort were not taken by them ; according to that , if ye walk after the flesh , ye shall die , Rom. 8.13 . Yet now suppose that this Commander after all this exhortation and motives , should in the winding up of his speach , say expreslly ; This Fort is impregnable , it 's impossible to win it , ye cannot take it ; Truly a man would think such a Commander little other then a Fool , and his Soldiers no wiser , if they should storm the Fort , and hope to carry it upon no better reasons than these are . Yet indeed the case is the same , if not worse . Walk in the Spirit , and ye shall not fulfill the lusts of the flesh ; for the flesh lusts against the Spirit , and the Spirit lusts against the flesh , that ye cannot do the things that ye would . Wherefore , since it is most unreasonable to think , that the Apostle being taught by the Spirit of God , would reason so absurdly , let us enquire into the true meaning of the words ; which cannot be done unless we render them otherwise ; as thus : Walk in the Spirit , and ye shall not fulfill the lusts of the flesh : For the flesh lusteth against the Spirit : But the Spirit lusteth against the flesh ( but these are contrary one to other ) that ye may not do the things that ye would . According to the judgment of the best Critick , that I know , these words , ( These are contrary the one to the other , ) are to be put in a parenthesis , and then , from the lusting of the Spirit , will follow , that ye may not do the things of the flesh which ye would do .

But what difference is there between this Translation and the other ? 1. In our last Translation we have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a knowne note of diversity rendred , and , as known a Conjunction copulative : and these two render different kinds of Axioms , as all Logicians , yea , all who have common reason , may understand . The flesh lusts against the Spirit ; and the Spirit lusts against the flesh , that 's a copulate . The flesh lusts against the Spirit ; but the Spirit lusts against the flesh , that 's a discret Axiom .

2. But there 's a far greater difference between [ cannot ] as they render the words , and [ may not , ] as they ought to be turned . [ Ye cannot ] denies power and strength ; ye [ may not ] leaves a possibility of doing what they would . For the Spirit so , and for this end lusteth against the flesh , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that ye may not do the things that ye would , according to the lusting of the flesh . And thus the Greek words ought to be rendred , and generally are so rendred by Pagnin , Castellio , Vulg. Lat. Vatablus , Beza , High and Low Duth , French , Italian , and Spanish Translations ; yea , and by an antient English Manuscript ; whereas all our printed English Translations turn it [ cannot . ] If any man think this a small difference , let him suspend his judgement till I speak of it in its due place . The Apostle ver. 16. propounds a Precept . In the Text we have 1. The difficulty of that precept ; the flesh lusteth . 2. The possibility notwithstanding that difficulty . Ye may . Wherein we have these Axioms .

1. The flesh lusteth against the Spirit .

2. The Spirit lusteth against the flesh .

3. Tt is true , that the flesh lusteth against the Spirit ; but the Spirit lusteth against the flesh .

4. ( The flesh and the Spirit are contrary one to the other : ) This is to be put in a Parenthesis .

5. The Spirit lusteth against the flesh , that we may not do the things of the flesh which we would do .

1. The flesh lusteth against the Spirit : Herein we must enquire ; 1. What is meant by the flesh ; and 2. The lusts of the flesh ; and 3. What is meant by the Spirit . I will not trouble you with the manifold meaning of this word flesh . Only by the flesh , we are here to understand the old corrupt Adam ; so what Rom. 6.6 . our Apostle calls crucifying the old man , that in the same Apostles phrase , Gal. 5.24 . is called crucifying the flesh with the affections and lusts . 2. And what is lust , and what is it to lust ? Concupiscence or lust is the desire of sensitive delight ; vain , foolish , and immoderate desires of the superiour appetite , the will ; as ambitious desires of honours , curiosity , desire of knowledge falsely so called ; so flesh is understood , Col. 2.18.23 . and elsewhere .

The word here used is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; which is from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from a power which comes upon the minde , whereby the soul is carryed out to what is desired . The lusting of the flesh therefore is not only that of the lower appetite which we call the concupiscible ; but that also of the irascible is here to be understood , as appears by comparing v. 15. If ye bite and devour one another , &c. Yea , the immoderate lusts of the superiour appetite are here also to be understood . Hence it is that Sects and Heresies are reckoned by the Apostle , Gal. 5.20 . amongst the works of the flesh . Hence also it is that we read of carnal wisdom & wisdom of the flesh .

The lusting of the flesh against the Spirit , what is it , but desiring what is contrary to the desires and lustings of the Spirit . The flesh desires things fleshly , which are contrary to the desires of the Spirit , which are of things spiritual and heavenly . As by the flesh the old Adam is to be understood ; so by the Spirit and its lusts , the lusts and wils of the new Adam the heavenly man , are here meant .

The reason of this is from the mistake and seducing of the fansie : For the fansie being part of the first Adam , flesh and blood , and informed with a living soul , and being sensual , earthly , and carnal , Rom. 8. and knowing no better thing then earthly objects , things neer of kin unto it , and delightful unto sense , it easily draws the coucupiscence unto them ; which howsoever according to original rectitude , it propends to good , and that B●num bonestum , the honest good , and is subject to the rational appetite , and so to right reason , as the Philosopehr teacheth , and right reason to the Law of God ; yet having declined from that first integrity , unto the sensible , present , and delightful good , which most-what is disjoyn'd from the true and honest good , becomes more and more prone to evil ; and drawes to it , the rational appetite , the will , yea the reason it self , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Rudder of the soul ; as he that 's sinking , will lay hold , though on his best friends , and draw them into the same pit of destruction . And so the fleshly minde resists and reasons against the Spirit ; as Ahitophel fallen off to Absalom , they both rebel against their Lord David .

Obs. 1. Here is an evident argument and proof of mans fall . Here is opposition made against the Spirit of God . Surely Gods work was perfect : and all that he made , was very good , Gen. 1. And therefore that excellent work , man cannot be said to come thus imperfect out of Gods hand . No , he was made upright , but he had a fall , as ye read , 2 Sam. 4.4 . that Mephibosheth fell out of his Nurses armes , and be came lame , ( poor man ; ) of both his feet . What is the Nurse but providence , which supported the man and bare him in hir armes of mercy and judgment , comands and prohebitions , Gen. 2. But out of her armes the man fell , and is lame on both his feet , his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 his concupiscible and irascible affections , which are the feet which carry the soul whithersoever it goes . So that to the fallen man belongs shame and confusion of face , that is , word for word , Mephibosheth . Yea , even the Philosopher himself could take notice of this , from the irregular motions in man , that man was become otherwise then formerly he had been .

Obs. 2. Hence it appeares , that even in those who have the Spirit of God in some measure , there are motions contrary to the Spirit . I say , in some measure ; Wisdom 7.27 . Thus the Galathians had received the Spirit , Gal. 3.2 . Proportionably to their age , which was the childhood , Gal. 4.19 . In whom yet the flesh lusted against the Spirit . And the Corinthians had received the Spirit , by which they were sanctified , 1 Cor. 1.2 . Yet was their age and growth no more then that of the childhood , they were babes in Christ , 1 Cor. 3.1 . And these are said to be carnall , and to walk 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , according to the first Adam or the old man , ver. 3.

Obs. 3 The lusts of the flesh are first ; and they first appeare in the man , Primum animale , dein spirituale . First that which is animalish ; then that which is spiritual . 1 Cor. 15.

4 Observe the reason of that impetuousnes and violence of passions wherewithall the carnall man is lead or driven ; the flesh lusteth against the Spirit ; Esau thinks he shall die , if he have not his Mess of Pottage , Gen. 25.

5. Observe how poor and beggerly the carnall man is , how he wants all temporall things . For although he has many things , yet he cannot be said to be rich : for he is not rich who possesseth many things , but he who wanteth not . But the earthly carnal man is allwayes needy , alwayes of an having disposition , alwayes lusting .

6 Hence note the deplorable condition of all those who have not the Spirit of God , to give check , and curb to their exorbitant and unruly affections and lusts .

Axiom 2. The Spirit lusts against the flesh . What Spirit is here to be understood ? Surely according to the difference of men , answer is here to be made . For that Spirit of the natural man that is in him , lusts against the flesh and the lusts of it ; whence it is , that , by nature he does the things of the law , Rom. 2. But the Apostle wrote here unto the Galathians , who had received the Spirit of God in some measure as appeares , Gal. 3.2 . The reason is , that it may give check to the natural motions . This we may understand by the story , that Jacob took Esau by the heel . Jacob is a figure of the heavenly man ; Esau or Edom , of the earthly man : Now such is the goodness of the heavenly man ; He suffers not the earthly to break forth , and to have his whole liberty to do what he lists ; or , to have his full swinge ; He struggles with him before , and though he break out , yet he apprehends him and layes hold on him , and stayes him in his carreer ; he limits his proceedings ; he binds him with cords of the law , Psal. 2. And when he breakes them , and casts them from him , he so hedges him in with one impediment or other , that he cannot freely pursue his lusts . Hos. 2.5.6.7 . When notwithstanding he breaks the hedg , and committes a trespass , and builds up himself with strong reasonings , 2 Cor. 10. Edom shall build , saith the Lord , but I will destroy , Malach. 1.4 .

So that he who sins freely and without remorse or cheek , hath broken through manifold lets and hindrances , hath broken the hedg of providence about him and is a great trespasser .

3. The flesh indeed lusteth against the Spirit ; but the Spirit lusteth against the flesh ; Such is the goodness of God unto men ; He hath not left us to be governed by our carnal appetites .

Wherefore take heed that we be not deceived with the error of the wicked , who , contrary to the lusting of the Spirit , follow the lusts of their flesh , and for a short and momentary seeming present good , part with the incorruptible and eternal good .

4. These are contrary the one to the other . Here is than a cruel and long-lasting inward war . The parties contending Satan the father of lies , the son of perdition , and the Spirit of error , against the God and father of Jesus Christ , the true God , the Son the Saviour , and the Spirit of truth . Here are flesh and it's lusts contending against the Spirit and the will of God . Here is engaged darkness against light , death against life . Reason against reason , will against will . It is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a war wherein the parties can never be reconciled : one must be subdued and overcome . But what do they quarrel for ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not for a toy or trifle ; no , the Harlot Iniquity hunts for the pretious soul ; the business concerns life , thy life , yea , the eternal life , the life of God .

This discovers a most dangerous mistake , and that in a business of the greatest moment in the World ; and yet ( which is most of all to be lamented ) daily , and almost universally practised . The lucts of the flesh are our deadly enemies ; yet most men account them their dearest friends . The wills and lustings of the Spirit are indeed our nearest friends ; yet are these accounted by most men , their greatest enemies . The man carries his most malitious enemies and his best friends about him ; his sinful flesh with the lusts of it , the Evil one , the Boutefeu and Incendiary who blows the fire of concupiscence to kindle his lusts and appetites in the sinful flesh . He has also Christ and his Spirit revealing and requiring and enabling to do the will of God . These adverse contraries so diametrically opposite one to other , cannot but act one against the other . Exod. 2. Moses grown great smote the Egyptian ; the next day Moses reproved the Hebrew that did his brother wrong . But do we look for these things without us ? These things are or may be daily acted in us .

There is an old tradition , that one of the Thieves crucified with our Lord , was an Egyptian , a black Thief ; this was the Evil Thief ; the other an Edomite , a red Thief , whom they call the good Thief . The former , the black Thief , the Egyptian , the sin , perished ; the Edomite , the first man of the Earth , was saved . These things works the mortifying spirit of the Lord Jesus , Rom. 8.13 .

This justly reproves those who follow their own carnal lusts , against the dictates of their own reason which perswades the contrary ; like her who said , Video meliora proboque deteriora sequor — Reuben , the son of vision , saw the Holy Land , and approved it that it was good ; yet he chose to live on this side Jordan ; he was taken with Id bruti , that was good for cattle , Numb . 32. What can companions of Fools hope , or such as follow their foolish lusts , but destruction ? Prov. 13.20 . Not only the Fools , but also the companion of Fools shall be destroyed .

5. The Spirit lusteth against the flesh , that we may not do the things of the flesh which otherwise we would do . In these words lies the principal difference between the two Translations . And that especially in two things : 1. Whether [ cannot ] or [ may not ] be the better translation . 2. What 's here meant by the things that we would do . As to the first , we must know , that there is no Verb in the Greek Text here , that answers to cannot or may not ; but that is only a signe of a Mood in our English tongue , as all learned in the Greek tongue easily understand ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Secondly , what are the things that we would do ? where the Text saith , The Spirit lusteth against the flesh , that ye cannot or may not do the things that ye would . Surely either both the things which both flesh and Spirit lust for ; or , some one of them . If both the things which the flesh and Spirit lust for , then , by reason of the contrarietys of flesh and Spirit , a man comes off hardly in the performing the lusts either of the flesh or of the Spirit . He cannot or may not freely do the things that he would , which the flesh lusts for , because the Spirit lusts against the flesh . And he cannot freely do the things that he would , which the Spirit lusts for ; because the flesh lusts against the Spirit . And so Erasmus reasons in his Paraphrase . Others , as the Translators of the French Bible , in their Marginal Gloss , understand here spiritual things , which the Spirit lusteth for : And so a man cannot or may not do the things that he would , which the Spirit lusts for ; because the flesh lusts against the Spirit . The former of these is the more probable ; but that neither of these can be here meant , will appear by two reasons . 1. Both these interpretations overthrow the Apostles exhortation ; which is this ; Walk in the Spirit , and ye shall not fulfil the lusts of the flesh . Now , if neither of the lusts of the flesh , nor of the Spirit can be done ; the Apostle contradicteth his own exhortation , to walk in the Spirit ; this false gloss saith , it cannot be done .

2. A second reason may be taken from the scope , intention , and purpose of the Apostle , who having exhorted us to walk in the Spirit , and promised that thereby we should not fulfill the lusts of the flesh ; he moves a doubt ; The flesh lusts against the Spirit , which doubt he presently removes saying , but the Spirit lusts against the flesh , that ye may not do the things that ye would . But that the French Glossaries ( and all who follow them , who are not a few , ) are here quite out , may appear , if ye shall consider , what the things that ye would , are , according to that Gloss , and read the text cannot , as Ours do . The things that ye would , according to that Gloss , are spiritual things . Mark then what a sense these , laid together , will produce . The flesh lusts against the Spirit ; but the Spirit lusts against the flesh , that ye cannot do the things ( spiritual things , say they ) which ye would do . What a derogation is this from the Spirit of God , that the same Spirit lusting against the flesh , should make us that we cannot do the spiritual things that we would ? Which is the very meaning of the words if so understood ; how absurd , let the godly learned judg .

2. By the things that ye would , must here be understood , the things which the flesh lusts after , as may hence appear to the judicious reader , because this clause , [ That ye may not do the things that ye would , ] is joyned to the lusting of the Spirit : which therefore lusts , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that ye may not do the things that ye would , viz , which the flesh lusts to do . So that hence its clear , what are here the things that we would . What else but the lusts of the flesh ? Which if we understand here , the words will suit exceeding well with the Apostles exhortation ; walk in the Spirit and ye shall not fulfill the lust of the flesh : For the flesh , t is true , lusts against the Spirit ; But the Spirit lusts against the flesh , that ye may not do the things of the flesh which ye would do . Piscator in his Analyse of the Text is inforced by the Apostles reasoning , upon this sense ; Care & spiritus inter se è regiane adversantur ; quo fit , ut qui secundum spiritum vivit , is non possit vivere secundum carnem . The flesh and Spirit are contrary one against the other , whence it comes to passe that he who lives according to the Spirit , he cannot live according to the flesh . Though he make no good use of this his observation .

Obj. But some man will say , are not , may not , and cannot , one and the same thing ? Even children can tell us , that they are both signes of the potentiall mood . I answer they are so . Yet do they not signify one and the same thing . For [ Cannot ] denyes Potentia , strength and abillity to do any thing . [ May not , ] denyes Potestas , authoritie to do it . If any shall question this distinction , he may easely be satisfied out of the German tongue , whence we have both these words , as from the principal Mother of our language ; for with them Ich kan , is Possum , habeo potentiam , I can ; Ich mag , is licet mihi , habeo potestatem ; I have power or authority . Now who knowes not , that these are two disparate principles of action , which may be separated one from other ? As in the Greek , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . David , because a king , had the later ; but the sons of Zerviah had the former ; as David saith , the sonns of Serviah are too strong for me .

There is in us a proneness & a strong inclination to do the lusts of the flesh . They are things that we would do . But though there be a proness and strong inclination to do the lusts of the flesh , yet there is no necessity of doing them ; why ? The Spirit lusts against the flesh . Yea , there is in man a power untill , by customary consent unto his lusts , he have enfeebled it . Even the spirituall children such as the Galatians were , Gal. 4.19 . They may not do the works of the flesh which they would do ; they may begin to overcome and subdue the lusts of the flesh by the Spirit , Judg. 13.25 . But such abstinence , and such conquest is yet with much difficulty ; They are yet but children ; and the flesh yet lusts against the Spirit .

Walk in the Spirit . This is the Apostles exhortation , ver. 16. To walke in the Spirit , is to live in the Spirit ; walking is a progressive motion a proceeding from vertue to vertue . If thus we do , we shall not fulfill the lusts of the flesh . He saith not , ye shall not have them for they will be troublesom . But if ye walk in the Spirit , ye shall not fulfill the lusts , by consenting to them . For if we meet them with dissent , we fulfill them not ; they are none of ours . If we consent unto them , do we consider , whose work we do ? Not the work of our God , not our own work . To do the lusts of the flesh , is to do the devills work , Joh. 8. And they who do his work , he will be sure to pay them their wages . The very best issue and event , that the fulfilling of our lusts , possibly can have , is repentance ; and that 's Gods gift whom we offend , 2 Tim. 2.

How easely might a man disswade any from having to do with such or such a man , if he should assure him , that whomsoever he deals withall he deceaues him ; Every man would be so wary so shy of him , as to take heed of such a one . And does not the wisdom of God give us warning of that spiritual harlot , how treacherous , how subtill , how false she is ? Prov. 7. Does not the same wisdom tell us that the lusts of the old man are deceitfull and seducing ? Ephes. 4.

How can we walk in the Spirit , unless we have the Spirit , wherein we should walk ? How can we walk in the Spirit , unless the Spirit of the Lord be in us , to teach us the way wherei● we should walk ? Many signes may discover this unto us , whether the Spirit of God be in us , or not . I shall name one or too , where the Spirit of the Lord is , its fruitfull ; it is an active Spirit ; it brings forth the fruit of the Spirit , love , joy , peace , &c. Gal. 5.22 . Now what fruits are brought forth in thee , where the Spirit of the Lord is , there is libertie , 2 Cor. 3.17 . That 's it we long for ; that 's it we boast of . But here is the question ; what liberty it is , we have ; whether it be liberty from thraldom and captivitie under sin and Satan , and compulsion of the law ; and a power , without hindrance , freely to do the Lords will : or whether it be a licence to do what we list ; a liberty to act and do the lusts of the flesh . We read of two towns built by Sheerah the daughter of Ephraim , Beth-horon the nether and the upper . These towns she built , when it went ill with hir fathers house , 1 Chron. 23.24 . Then it goes evill with Ephraim , when we are fruitfull ( so Ephraim signifies ) in evill workes . Then Ephraim calls his son Beriah that is in evill . His daughter Sheerah signifies flesh ; And she builds Beth-horon the neither ; First ; the house of liberty according to the flesh . Then Sheerah buildes Beth-horon the upper , that is , she promiseth the glorious liberty of the sons of God , while yet the flesh is a servant to corruption , 2 Pet. 2.19 . And these , I fear , are the false freedoms whereof we boast ; which Sheerah the flesh with hir evill affections and lusts buildeth .

But Solomon , 2 Cron. 8.5 . Is recorded to have built Beth-horon the upper and Beth-horon the neither . First the upper and then the nether . This is the work of the true Salomon even Christ our peace , Ephes. 2.14 . And that 's Saelomon and the Prince of peace . He gives the true liberty , John 8.36 . both to the upper and the nether Beth-horon ; For if the Son make you free , then are ye free indeed . He builds the upper Beth-horon , even the glorious liberty of the Sons of God , in the right injoyment of spirituall and heavenly things ; and the nether Beth-horen , a liberty for the right use of things below .

These are said to be fenced Cities , with walls , gates , and bars . This is the work of the true Solomon who fenceth the true liberty with the fortress and safeguard of his Commandements , Psal. 119.45 .

The upper Beth-horon must be fenced lest it prove false and vain , without a foundation , like a Castle in the air ; the nether , lest it prove exorbitant , Gal. 5. v. 13. and vanish into lasciviousness and looseness of life . Brethren ! ye are called to liberty , only not to liberty for an occasion to the flesh ; but let us pray to the Lord for his holy Spirit , that Spirit of liberty , which may lust again the flesh , and give check thereunto ; which may teach us the way of the Lord , that we may walk , not after the flesh , but after the Spirit ; which may renew us in the spirit of our minde ; which may mortifie in us the deeds of the body ; which may lead us into all truth , through Jesus Christ our Lord .

Some Saints not without Sin for a season . SER. 19. SERMON XX. 1 John 1. ver. 8.

If we say , that we have no sin , we deceive our selves , and the truth is not in us .

THe Mountain of the Lords house , in these last dayes , is scituate in the top of the Mountains , Esay 2.2 . even that blessed state ; whereunto S. John , together with his fellow Apostles , having attained , he doth not , as it is said of another , Ridet anhelantes alta ad fastigia — he derides not those who labour up the hill : O no ; but he declares , whither he and they had ascended , and invites us all to the participation and communication of the same bliss and happiness with them , v. 1. — 4. For the eminent Saints of God are in an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a state above the envie of others ; and wherein they do not envie others that good which they enjoy , but call them to share with them in it , as the first voice which S. John heard out of heaven , was , come up hither , Rev. 4.1 . and the Spirit and the Bride say , come .

But the Apostle forewarns us , that if we hope for fellowship with the Lord , we should be such , as he is : now He is light , and in him is no darkness at all . And therefore he who hath hope of communion with him , purifies himself , as God is pure ; 1 John 3.3 .

This Declaration premised , the Apostle foresaw , that three Objections would be made against his invitation .

1. That it was possible they might have communion with God , yet want holiness . To this he answers , v. 5 , 6 , 7. God is light , and in him is no darkness at all ; if we say we have fellowship with him , &c.

2. SER. 20. A second Objection is ; They had no sin ; and therefore they had communion with God already . This Objection he answers , v. 8 , 9 , 10. If we say we have no sin , &c.

3. The third and last Objection is ; That they cannot choose but they must sin . That the Apostle answers in the second Chapter , v. 1 , 2 , 3. These things I write unto you , that ye sin not . If any man sins , &c. where the Apostle declares , of what spiritual age , growth , and statute , they were , and are to whom he wrote , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , little children .

The result of all this , is ; That , would we hear the living Word , which was from the beginning ; would we see it with our eyes ; would we look upon it ; would we handle it with our hands ; would we have such experimental knowledge of it ; then must we not walk in darkness . So that ye perceive , my Text is part of our Apostles answer to the second Objection . They had no sin , and therefore they had communion with God already . Nay , saith S. John , If we say , we have no sin , we deceive our selves , and the truth is not in us . Wherein we have 1. A supposition of a false Position that some said , they had no sin . 2. A reason of that false Position , which is , self-deceipt ; want of truth .

These parts we may resolve into these Axioms .

1. That some little children say they have no sin .

2. They who so say , deceive themselves .

3. They who so say , have not the truth in them .

1. In the first of these , we must enquire , 1. What sin is , and what here meant . 2. What it is to have , or not to have sin . 3. Who are meant by [ we ] in the Text. If we say , we have no sin , &c.

1. Sin is described by our Apostle , Chap. 3.4 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the transgression of the Law . More fully , Dictum , factum , Concupitum contra legem Dei , what ever is spoken , done , or desired against the Law of God . But what special sin this is which is here to be understood , expositors agree not among themselves . For some understand 1. Original sin only ; so Cajetan . 2. Others understand actual sin ; but neither herein do they agree : for some will have here to be meant , mortal sin ; so Lyra ; others venial only ; so Hugo Card. But if it be sin in its own nature , its mortal , Rom. 6 , 23. The wages of sin , is death . Others will have not only the sin , but the guilt also and punishment of sin , here to be understood . So Aquinas . Lastly , others will have concupiscence to be meant here , which is called according to the Apostle Peccatum peccans , Rom. 7.13.17 . so S. Augustine .

Where ever there is such difference in opinion , it s very likely the truth is hid , and not certainly known . And truly they have much ado to make any of these agree with the business in hand .

2. What is it to have no sin ? what else but either to deny that they have committed sin , as our Apostle varies the phrase , ver. 10. If we say , we have not sinned . Or to deny that they are the cause of the sin committed ; but either God himself , that he made them so , or that he is the Author of sin ; a vain imagination , Psal. 21.11 . or they lay the blame upon nature : but falso de natura sua conqueritur humanum genus , mankinde falsely complains of their nature , saith one of the Antients . Or , upon the Devil ; but he can make no man to sin , unless he be willing of himself . Or , upon the Heavens ; but they act not upon the soul or will , which is the original of sin . But almost all make Adam the Archplagiary , who hath brought us all into bondage . If this were true , how could the Apostle charge the Romans , that they had yielded their members servants to uncleanness , and to iniquity ? Rom. 6.19 . It remains therefore that the man hath none to accuse of his sin , but himself .

3. But the main doubt is yet behinde , who are here to be understood by [ we ] in the Text : Or first rather , who are not here to be understood ? surely not the Apostle S. John , nor his fellow Apostles . Why ? They saw God and Christ , v. 1.3 . which without holiness cannot be , Hebr. 12.14 . Yea , which cannot be without purity of heart , Matth. 5.8 . For sin and darkness blindes the eyes of sinners , and disobedient men . Therefore had S. John and his fellow Apostles been of this number , who are here comprehended under [ we ] in the text , they had not seen God , as he saith expresly , they had . 2. S. John and his fellow Apostles , had fellowship with God and Christ ; which they who sin , cannot have ; For what communion hath light with darkness ? 2 Cor. 6.14 . Yea , this he himself disclaims , v. 6. If we say , we have fellowship with him , and walk in darkness , we lye , and do not the truth . 3. As he is , so are we in this world , saith S. John of himself and fellow Apostles , 1 John 4.17 . But assuredly God is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 without all sinne ; and therefore they by , and through him .

4. But can it be more plain , you 'l say ? S. John saith , If we say , we have no sin , we deceive our selves , &c. Take the words in their latitude ; yet they take not away the possibility of not sinning . But come we to enquire , who are here meant by [ we ] when the Apostle saith , if we say , we have no sin , &c. The speech is directed expresly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to the little children , 1 John 2.1 . But if we say so , saith S. John , who had communion with the Father and with his Son Jesus Christ . It is true ; But [ we ] is taken sometimes Collectivè , as including all and every one ; sometime Hortativè , with exception of some , according to that figure , which the Rhetoricians call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : As when he who teacheth , reproves , exhorts , &c. puts himself into the number of those whom he teaches , reproves , exhorts , &c. And so it is taken here . Is it not ordinary for Masters of families , Tutours , or other Governours , to speak thus to those under their charge , we must leave off this drunkenness , this gluttony , this idleness , &c. though the Governours themselves be not guilty of any of these sins ?

It is true , you 'l say ; But does the Scripture speak so ? you shall judge ; What think you of S. James ? Chap. 3.9 . With the tongue , saith he , we bless God ; and therewithal curse we men . What think you ? Did S. James an Apostle of singular and eminent piety , did he curse men ? If ye doubt of S. James , what think you of Nehemiah ? His example , I doubt not , will satisfie any reasonable man , Nehem. 5.10 . I pray you , saith he , let us leave off this usury . Did Nehemiah think you , burden the poor people with usury ? Will you hear him speak for himself , v. 7.8 . I was very angry when I heard the peoples cry and their words , Nehem. 5. v. 7. and I thought in my minde , ( or , my heart took counsel in me ) and I rebuked the Princes , &c. And I said , we according to our ability , have redeemed our brethren the Jewes , which were sold unto the Heathen ; & will you sell them again ? I pray you , saith he , let us leave off this usury , or remit this burden . Nehemiah useth the same figure , Chap. 13.23 . — 27. But cannot this speech be true of S. John and his fellow Apostles , in any sense ? Yes , no doubt , in some sense it may be spoken truly by S. John and all the holy Apostles , and most eminent Saints of God , that if they say they have no sin , they deceive themselves , &c. when we understand [ having sin ] largely . For there is no doubt , but S. John and the rest of the holy Apostles and best Saints of God , had sinned sometime in the whole course of their life . For the Apostle speaks generally , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , All have sinned and are come short of the glory of God , Rom. 3.23 . Nor do I doubt , but the words may so be here understood : And therefore what he saith in the text , If we say , we have no sin , &c. he varies , and explains what he means , v. 10. if we say , we have not sinned , we make him a lyar , &c. But to say , as some have done , that the most holy men and women that ever were or are , sin in every thing they do , or think , or speak , and that daily and hourly , is an assertion most false and ridiculous , and most derogatory from the power of Gods holy Spirit in them ; nor can it be proved by any divine testimony in the holy Word of God . It were a strange madness that admitted of no Lucidū inter vallū . A strange sinful life , and that in the Saints of God , that in no part of time they shall be without sin . How then , I marvail , do they come to be Saints ? Sure I am , it s said of Job , in all this Job sinned not ; and again , in all this Job sinned not , &c. To say nothing of Abraham , Isaac , Jacob , Joseph , David , Josiah , Zachary , and Elizabeth , &c.

What reason is there that almost universally , both the antient and later Writers , out of this place especially , plead , in good earnest , for sin , and say , that it is impossible , but that we must have sin . Yea , there is a Canon in Concilio Milevitano , that concludes down-right from this place , That we must have sin . Yea , and whereas Tertullian , and after him , Carthusian , understand the place of venial sin , Lyra will have it to be understood of mortal sin also . Yea , S. Austin will have the place understood of virgins and those who live the most blameless life , yea , of all Christians . Bonaventure saith that no man knowes , that he has no sin , but by the revelation of Gods Spirit .

I will not doubt but many of these were pious , learned and good men ; insomuch as Alexander Hales said of his Scholar Bonaventure , Profectò puto in Domino Boneventura , Adamum non peccasse . I think that Adam sinned not in Master Bonaventure . Nor do I doubt , but that they all , or the most of them fought the good fight of faith . But I doubt whether many of them had laid hold upon the eternal life , so far as to have attained unto the dispensation of the Spirit . And therefore we may beleive , that they speake , many of them their own experiences , and found daily temptations from without , and corruptions within .

That which the Philosopher spake touching the authorities of others brought against him , give me leave once more to use his words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Though all these be my friends , it s an holy thing to honour the truth before them .

That we may the better understand this , we must know , that sin against God , is considerable according to the three dispensasions of the Father , Son , and Spirit . As to the first of these ; Man by his fall , is become far estranged from his God , deeply revolted , and at a great distance from him . For so God is a Spirit and spiritually minded , and opposite unto man , who is flesh and blood , and fleshly and ungodly minded . And man , on his part , would never return , or be reconciled unto God , did not the Lord extend mercy , love , and goodness , unto the fallen man ; were he not in Christ , reconciling the world unto himself , 2 Cor. 5.19 . did he not allure and draw him to himself , Joh. 6.44 .

When therefore God the father , by his law ( so called , Psal. 40.8 . ) raised up in the fallen man , and testifying against him , Psal. 78.5 , Psal. 78.5 . corrects him , informes , and instructs him to amendment of life ; and man meantime neglects , and respects and opposeth this attraction and drawing of the Father ; and knowes not , or duly considers not , that this goodness of God ●eads him to repentance , Rom. 2.4 . This is the sin against the Father , which , upon repentance , at the teaching of John , is forgiven unto men .

But when now we are by the discipline of the Father brought unto the Son , and look on him whom we have pierced , who hath suffered for our sins , the death of the Cross ; and he now begins to arm us with the same minde , we are yet in great ignorance and weakness , as 1 Cor. 2.3 . and when he drawes us , we draw back ; when he would , we will not . The contention is long between the house of David and the house of Saul . In many things we offend all . Nor can we say , that we have no sin , until the Spirit be powred from on high ; until we be born from the dead ; until death be swallowed up in victory ; until we have fellowship with the Father , and with his Son Jesus Christ . Of this progress , very much might be spoken , which I reserve for a fit opportunity , if the Lord shall give it . Meantime a few words are enough to the wise .

Whereas therefore little notice hath been taken , and in these dayes much less , of the three dispensations and states of men in the Father , Son , and Spirit ; that there is a sin against the Father , and against the Son ; those children of the Father , who have their sins forgiven them through his Name ; and are now brought unto the Son , and grown so strong in him , that they overcome the evil one ; these at length attain to the old age in the Spirit , and experimentally know him who is from the beginning . This is that state 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is without sin .

Such an estate is possible and attainable through the grace of God , and his holy Spirit , that men may be without sin . All believers , yea , even they who dissent and agree not unto this truth , yet by consequence even they themselves confess it . For who is there that does not acknowledge , that communion and fellowship with God and Christ is possible ? which yet cannot be , while men walk in darkness . Do not all agree , that its possible we may be partakers of the divine nature ? We have the promise of God for it , 2 Pet. 1.4 . which yet cannot be until we have escaped the corruption that is in the world through lust . Do not all the faithful believe this , that they are in Chrict , and Christ in them . Otherwise they are reprobates , saith S. Paul , 2 Cor. 13.5 . Now he who saith he abides in him , ought himself so to walk , even as he walked , 1 John 2.6 . and his walking was without sin . Do not all believers hope to inherit eternal life ? This is put upon this condition , if ye , by the Spirit , shall mortifie the deeds of the body , ye shall live , Rom. 8.13 . Is not the Lord Jesus Christ our example for this very end , 1 Pet. 2.20 , 21.

They therefore are much to blame , who abuse this Scripture , which S. John applyes to little children in Christ , 1 John 2.1 . and extend it even unto all Christians , in all their spiritual ages . And whereas the Apostle makes use of it , to express presumption , there are who abuse it to harden men and make them despair even to be saved from their sins . It s a Scripture almost in every mans mouth , as frequently used or abused rather , as any , except that which is indeed no part of holy Scripture , That the most righteous man that is , sins seven times a day . They mean , Prov. 24.16 . which we are taught to sing , in the Complaint of a sinner , and tell the God of truth an untruth . For in the place named , there is no mention of falling into sin , but into misery and affliction , and that not seven times a day , but only seven times ; and what is that to this purpose ?

O beloved ! How much better were it to enure our selves to such Scriptures in our discourse one with another , as might encourage and hearten us toward the subduing of our sins ? many such Scriptures there are in this Epistle . These things I write unto you , little children , that ye sin not , He that saith he abideth in him , ought himself so to walk , as he walked , 1 John 2.6 . He that hath this hope , purifies himself , 1 John 3.3 . Faith is the victory that overcomes the world ; and many the like . Thus men are by little and little drawn out of the kingdom of darkness , into the light of life ; whereas such speeches as these , In many things we offend all , If we say we have no sin , &c. Though true , if rightly used , they plunge men , more and more in darkness , insomuch that they beleive not that they can come out of darkness , Job . 15.22 .

Come we to the Second Point ; Their Reason , who so say , They who say , they have 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 chastens sin , and moves us to confess sin , that Truth is not in us .

I have shewen hitherto . 1. Of whom these worde were not properly spoken . 2. Were figuratively spoken . 3. Of whom they were truly spoken .

They were not properly spoken of S. John , or his fellow Apostles , as I have proved by reasons , I think , demonstrative they were spoken figuratively by a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they were spoken to the spiritual little children , who , no doubt , are principally here meant . But there is no divine birth so much opposed as this , and that by all sorts of Christians unlearned and learned ; And the reason is . The evill one well knowes , that if such a state be beleived possible , wherein all sin being subdued , men may performe exact obedience unto God , such as that estate is whereunto S. John and his fellow Apostles had attained , well he knowes , that his kingdom would be toward an end ; And therefore he hath endeavoured mainly , and made it his work to perswade men , that it is impossible but that they must have sin while they live in this world . And if it be beleived to be impossible , who will go about it ? As , who will endeavour to fly , Since no man hath power , by nature , so to do ? And who will fly youthfull lusts , according to the Apostles counsel ? Who will fly from sin as from a Serpent , as the wise man advises us , if he be perswaded , that there is no spirituall power given him from above , so to do ? By this meanes , all exhortations , admonitions , &c. Shall be in vaine , if men be perswaded before hand , that it is impossble for them to be obedient thereunto , but the evill one hath in all ages , endeavoured to win to this perswasion of impossibilitie , learned men , and men of reputation , for pietie and holyness of life . For by corrupting those , he gaines multitudes unto his party , by their authority . Ye remember how the evill Spirit plotted mischeife against Ahab and all Israel , I will , saith he , be a lying Spirit in the mouth of all the prophets . Thus when Tan the dragon the old Serpent is joyn'd to Levi & become Leviathan , as I have shewen formerly then he does all his mischeif . Let them two alone to deceive all the world . Thus of old , he got in with Peter , as our Lord Jesus discovered him . When Peter had disswaded our Lord from his death , Matth. 16.22 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Christ turned with a countenance composed to severity , as ( that word signifies ) he said unto Peter , ( even to him whom he had called Blessed , ver. 17. ) Get the behinde me Satan . He who gives us such counsell , acts the devills the enemies part , under the vizard of a friend . He is an offence unto us , and causeth us to stumble in the narrow way of mortification , which leadeth unto the perfect life .

And Satan having so far prevailed with Peter , he doubted not to give the on set upon some , though less pious than he , yet of greater esteem in the Church for piety and learning also . And therefore one of the Antients of great name , wrote unto Pope Innocent , who had greatest power in the universal Church , to advise him , That it was altogether impossble in this life to be without sin . But let us hear his reasons , and answer them . His first and principal reason is ; Because , saith he , all men ought to pray , Forgive us our sins , as we are taught in the Lords Prayer to say , Forgive us our trespasses , &c. And if we pray for forgiveness of them , we must be guilty of them .

I answer ; our Lord Jesus teaches us to pray for forgiveness of sins , not only in particular , but also in general . For although our sin , and failings be many , by reason of our ignorance and weakness , while we are yet spiritual little children , and babes in Christ ; and the Lord be gratious unto us , and vouchsafe the forgiveness of them , 1 John 2.12 . yet the plenary and full remission of sins , is given , upon the ratifying of the new and second Covenant , Jer. 31.31 , 32 , 33 , 34. and 33.8 . Hebr. 8.8 . — 13. In which places , the last clause of the Covenant , is , the remission of sins , as being last accomplished . This was figured by the Jubile , as it is spiritually interpreted ; Esay 61.1 , 2. liberty to the captives , &c. Our Lord — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Brother and Redeemer applyes it to himself , Luke 4.18 . — 21. This day , saith he , this Scripture is fulfilled in your ears ; as he who redeems us from the service of sin , and restores us unto our spiritual inheritance , remitting the sin , and removing it from us ; which is the proper sense of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whence Jubile is rendred 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by the LXX above twenty times , Levit. 25.

2. Besides , we must take special notice here , that our Lord taught his Disciples to pray this prayer , while they were as yet but spiritual children ; and had not as yet received the holy Ghost ; and while they were yet subject unto many failings ; and therefore our Apostle saith , 1 John 2.12 . I write to you little children , that your sins are forgiven you through his Name . And therefore how ever the Apostles & Disciples might possibly use the Lords prayer , while the Lord Jesus was with them , and before they had received the holy Spirit ; yet after they received the Spirit , we do not read , that any one of them used it . And although S. John in the text say , that , if we say , we have no sin , &c. and teach us confession of sin ; yet is that onely figurative by a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and by way of condescension unto us : because he with his fellow Apostles had fellowship with God and Christ ; which no man can have who walk in darkness , as our Apostle reasons , v. 6.

3. Our Lord does not command his Disciples to use that prayer alwayes ; but he teaches them to pray for remission of sin both in part , and plenarily , until they have obtained it : And in reason when they have obtained what they prayed for , why should they longer pray for it ? Now the Lord Jesus hath promised , that whatsoever we ask the Father in his Name , he will give us . If therefore we ask remission and forgiveness of sins , in his Name , we shall obtain what we pray for . But when ? Without doubt in the time of this mortal life . For in the life to come , we neither read of prayer for forgiveness of sin , nor of any sin then forgiven .

Obj. 2. If such a state were attainable , as to live without sin , then might the Law be fulfilled . I answer . And must not the Law be fulfilled , Matth. 5. compare ver. 17. and 18. with 19. But what hinders , but that the Law may be fulfilled by the power of Christ and his Spirit ? For what the Law could not do , in that it was weak through the flesh , God sent his Son , &c. Rom. 8.3 . that the righteousness of the Law might be fulfilled in us , who walk not after the flesh , but after the Spirit .

Obj. 3. There is a perpetual strife between the flesh and the Spirit , while we live here in this world . I answer . This is in every mans mouth almost . But the Psalmist said , All men are liars . 1. It is true , that the flesh lusts against the Spirit , so long as the flesh lives . But the lusting flesh is dead in the obedient and regenerate souls . 2. The Spirit lusts against the flesh , that we may not do the things that we would , according to the flesh , as those words ought to be read , Gal. 5.16 , 17.

Obj. 4. If we should attain to such an estate , we should not need the mercy of God . I answer ; that followes not : But this is true , that , as sick men being heal'd of sickness , need not to desire healing of that disease whereof they are cured . So they , who have obtained mercy of God , that they are healed of their spiritual diseases , they need not the same mercy in regard of the same diseases ; because that mercy of Christ is fulfilled in the spiritual cure of their maladies . But that we are healed and saved , it is from the free grace and mercy of God in Christ . By grace ye are saved , Ephes. 2. and of his mercy he saved us . But whereas these men will allow the Physitian , his honour , for perfecting his Patients bodily cure , they will not allow the greatest Physitian of souls , his honour , who comes with healing in his wings , that he should be able to make a man every whit whole , and perfectly cured of his spiritual diseases .

Obs. 1. We learn here a rule of prudence and discretion from S. Johns example , how the spiritual teacher should behave himself towards yong Disciples , to condescend and stoop unto their weakness , to be even as one of them . This wisdom S. John had learn'd of the Lord Jesus , who so attemper'd his Doctrine to his Disciples , as they were able to bear it , John 16.12 . Thus Elisha stretched himself upon the childe and brought him to life , 2 Kings 4.34 . And this is the practice of the true Elisha , God the Saviour ( so Elisha signifies ; ) he applyes himself unto us , and becomes as one with us ; Sic oculos , sic ille manûs , sic or a ferebat ; because the children are partakers of flesh and blood , he takes part of the same . Yea , though he be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the mighty God , or the strong God , the Gyant , Esay 9.6 . yet to us while yet we are children , he is born a childe .

Obs. 2. Hence we have discovered unto us , a refuge of lyes , whereunto all ungodly men resort , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as all Malefactors of old , were wont to run to their Altars for refuge : If we say we have no sin , &c. As if it ought to be so , as if they should do amiss , unless they did amiss ; as if they should sin unless they sinned . As if there were no better , no more eminent and holy estate to be aimed at , and attained unto , through the grace of God , and power of his holy Spirit .

Obs. 3. Hence we perceive how falsly some speak concerning the life and actions of Gods Saints , that they sin in all and every thing they do , and think , and speak . The Apostle expounds himself in the tenth verse , how he would be understood in the eighth . If we say we have not sinned ; he saith not , that there is any necessity of sinning . But if the Saints of God sin in every act , how come they to be Saints ?

Obs. 4. We have hence matter enough to humble us , if we consider our fore-past life , our prevaricating nature , our many frailties and weaknesses , until the God of peace make us perfect in every good work , to do his will , working in us what is pleasing in his sight , through Jesus Christ our Lord , Hebr. 13.21 .

Such is the wisdom of the Lord Jesus ; and such he teaches his Apostles . For when he gives S. Peter his charge , his first and principal care is of his Lambs . S. Paul had learned this lesson exactly , and practised it most wisely and discreetly in his Epistle to the Romans , Chap. 7. where he , who is described as a childe , the Apostle takes upon himself ; so likewise in his first Epistle to the Corinthians , Chap. 2. v. 2 , 3. Such as they were , such he became unto them . For although he had wisdom , secret and hidden truth to impart unto perfect men , 1 Cor. 2.8 . yet he behaved himself towards them , according to their capacity . He could not speak unto them as unto spiritual , but as unto carnal even , as unto babes in Christ , 1 Cor. 3.1 , 2. This the Apostle did Ex professo , 1 Cor. 4.6 . and 9.19.22 . Thus S. James , Chap. 3. and thus S. John in my text . These things Brethren , I have in a figure transferred to my self and to Apollo , for your sakes . And 9.22 . To the weak became I as weak , that I might gain the weak ; I am made all things to all men , that I might by all means save some . So S. James , Chap. 3.1.2 . My brethren , be not many Masters , knowing that we shall receive the greater condemnation . For in many things we offend all . And ver. 9. with the tongue bless we God even the Father , and therewith curse we men . And S. John useth the same 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and condescent unto his little children , if we say , we have no sin , we deceive our selves , and the truth is not in us .

Much more might be written on this subject , had not my worthy friends Dr. Thomas Drayton , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and Mr. William Parker published a Treatise upon the same argument , entituled A Revindication of the possibility of a total mortification of sin in this life ; And of the Saints perfect obedience to the Law of God , to be the Orthodox Protestant Doctrine , &c.

Now that we and many thousands more , in this and other nations , may not be thought Insanire sine ratione , to differ from others in these points of doctrine without good reason , I thought fit to annex hereunto a brief Catalogue cursorily gathered , of such Scriptures as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and expresly , or per evolutionem terminorum , interpretativè , by short and easie interpretation , speak the same things ; as being such as prove a possibility of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 having no sin , and living a perfect life according to the will of God . In which , the most wise & just God , either commands these , or threatens men for the want of these , or promises rewards , upon consideration of these . Or else commends those who have been examples of these in their generations , or have prayed for these , which must be in faith of obtaining them , or otherwise endeavouring after these ; which cannot be without hope , the foundation of endeavour . Or , by some other testimony , the Lord hath given his approbation to these truths , and to those who lived , or shall live them .

Now that Catalogue speaks thus .

Gen. 6.9 . Noah was a just man perfect in his generation . Noah walked with God .

Gen. 17.1 . The Lord said to Abraham , I am the Almighty God , walk before me and be thou perfect .

Gen. 25.27 . Jacob was a perfect man 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which Ours turn a plain man .

Gen. 26.5 . Abraham obeyed my voice , and kept my charge , my Commandements , my Statutes , and my Lawes .

Exod. 24.3.7.8 . All the words which the Lord hath said , will we do , &c.

Deut. 4.2 . Ye shall not adde unto the word which I command you : neither shall you diminish from it , that ye may keep the Commandements of the Lord your God , which I command you . And Chap. 12.32 . What thing soever I command you , observe to do it , &c. and Chap. 28.14 . and thou shalt not go adside from any of the words which I command thee this day , &c.

Deut. 30.8 . And thou shalt return and obey the voice of the Lord and do all his Commandements , which I command thee this day .

Josh. 8.35 . There was not a word of all that Moses commanded which Joshua read not before all the congregation of Israel .

Judges 5.31 . Let them who love him , be as the Sun when he goeth forth in his might .

1 Kings 15.5 . Because David did that which was right in the eyes of the Lord , and turned not aside from any thing that he commanded him all the dayes of his life , save only in the matter of Vriah the Hittite .

And Verse the 14. Asa his heart was perfect with the Lord all his dayes .

Chap. 18.21 . If the Lord be God , follow him : but if Baal , follow him .

2 Kings 23.25 . Like unto him was there no King before him , that turned to the Lord with all his heart , and with all his soul , and with all his might , according to all the Law of Moses , &c.

Job 1.1 . Whose name was Job , and that man was perfect and upright .

Chap. 8.20 . Behold God will not cast away a perfect man , &c.

Chap. 27.5 . God forbid that I should justifie you till I die , I will not remove my integrity from me . The word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 my perfection .

Psal. 15.2 . He that walketh uprightly ( the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 perfect ) and worketh righteousness , and speaketh the truth in his heart .

Psal. 17.3.5 . Thou hast proved mine heart , thou hast visited me in the night , thou hast tryed me , and shalt finde nothing : I am purposed that my mouth shall not transgress . Hold up my goings in thy paths , that my footsteps slip not .

And 18.21 , 23 , 24 , 25 , 26. For I have kept the wayes of the Lord , and have not wickedly departed from my God , for all his judgements were before me , &c. I was also upright ( Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 perfect ) before him , &c.

Verse 32. It is God that girdeth me with strength , and maketh my way perfect .

Psal. 19.7 . The Law of the Lord is perfect converting the soul : the testimony of the Lord is sure , making wise the simple .

V. 12 , 13. Cleanse thou me from my secret sins . Keep back thy servant also from presumptuous sins , let them not have dominion over me ; then shall I be upright , and I shall be innocent from the great transgression , ( the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 perfect .

Psal. 24.4 . He that hath clean hands , and a pure heart ; who hath not lift up his soul unto vanity , nor sworn deceitfully .

26.1 . Judge me , O Lord , for I have walked in mine integryty : Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 perfection : I have trusted also in the Lord , I shall not slide .

37.18 . The Lord knoweth the dayes of the upright ( Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 perfect : and their inheritance shall be for ever .

41.12 . And as for me , thou upholdest me in mine integrity : ( Hebr. perfection ; ) and settest me before thy face for ever .

45.13 . The Kings daughter is all glorious within ; her clothing is of wrought gold .

51.2 . Wash me throughly from mine iniquity , and cleanse me from my sin . 7. Purge me with hysope , and I shall be clean : wash me , and I shall be whiter then snow . 10. Create in me a clean heart , O God ; and renew a right spirit within me .

64.4 . That they may shoot in secret at the perfect : suddenly do they shoot at him , and fear not .

66.18 . If I regard iniquity in my heart , the Lord will not hear me .

68.21 . But God shall wound the head of his enemies : and the hairy scalp of such an one as goeth on still in his trespasses .

73.1 . Truly God is good to Israel , even to such as are of a clean heart .

78.72 . So he fed them according to the integrity ( Heb. perfection of his heart , and guided them by the skilfulness of his hands .

Psal. 82.4.8 . Arise O God , judge the earth : for thou shalt inherit all nations .

Psal. 84.11 . For the Lord God is a Sun and shield : the Lord will give grace and glory : no good thing will he withhold from them that walk uprightly . Heb. In perfection .

101. I will sing of mercy and judgement , &c. See the whole Psalm .

103.3 . Who forgiveth all thine iniquities : who healeth all thy diseases . 12. As far as the East is from the West : so far hath he removed our transgressions from us . 18. To such as keep his covenant : and to those that remember his Commandements to do them .

105.45 . That they might observe his statutes and keep his Lawes .

Psal. 119.1 , 2 , 3. Blessed are the undefiled ( Heb. perfect ) in the way : who walk in the law of the Lord , Blessed are they that keep his testimonies , that seek him with the whole heart . They also do no iniquity : they walk in his wayes .

V. 6. Then shall I not be ashamed , when I have respect unto all thy Commandements .

V. 10. With my whole heart have I sought thee .

V. 32. I will run the way of thy Commandements : when thou shalt enlarge my heart .

V. 34. Give me understanding , and I shall keep thy Law : yea I shall observe it with my whole heart .

V. 44. So shall I keep thy Law continually : for ever and ever .

V. 55. I have remembred thy Name , O Lord , in the night , and have kept thy Law . 56. This I had ; because I kept thy precepts .

V. 69. The proud have forged a lie against me : but I will keep thy precepts with my whole heart .

V. 101. I have refrained my feet from every evil way : that I may keep thy word .

V. 129. Thy testimonies are wonderful : therefore doth my soul keep them .

V. 166 , 167 , 168. Lord , I have hoped for thy salvation , and done thy Commandements . My soul hath kept thy testimonies : and I love them exceedingly . I have kept thy precepts , and thy testimonies : for all my wayes are before thee .

Psal. 130.8 . And he shall redeem Israel from all his iniquities .

138.8 . The Lord will perfect that which concerneth me : thy mercy , O Lord , endureth for ever : forsake not the works of thine own hands .

Prov. 2.7 . He layeth up sound wisdom for the righteous : he is a buckler to them that walk uprightly . Heb. perfectly .

V. 21. For the upright shall dwell in the land , and the perfect shall remain in it .

Prov. 4.18 . The path of the just is as the shining light , that shineth more and more unto the perfect day .

Prov. 10.9 . He that walketh uprightly , ( Heb. in perfection ) walketh surely : but he that perverteth his wayes , shall be known .

V. 29. The way of the Lord is strength to the upright . Heb. to the perfect .

Prov. 11.3 . The integrity , ( Heb. the perfection ) of the upright shall guide them .

V. 5. The righteousness of the perfect shall direct his way , &c.

V. 20. They that are of a froward heart , are an abomination to the Lord : but such as are upright ( Heb. perfect ) in their way are his delight .

Prov. 13.6 . Righteousness keepeth the upright ( Heb. the perfect ) in the way : but wickedness overthroweth the sinner , 19.

Prov. 19.1 . Better is the poor that walketh in his integrity , ( Heb. in his perfection , ) then he that is perverse in his lips , and is a fool .

Prov. 20.7 . The just man walketh in his integrity : ( Heb. in his perfection ) his children are blessed after him .

Prov. 28.6 . Better is the poor that walketh in his uprightness , ( Heb. perfection ) then he that is perverse in his wayes , though he be rich .

V. 7. Whoso keepeth the Law is a wise son : but he that is a companion of riotous men , shameth his father .

V. 10. Whoso causeth the righteous to go astray in an evil way , he shall fall himself into his own pit : but the upright , Heb. the perfect , shall have good things in possession .

V. 18. Whoso walketh uprightly , ( Heb. perfectly ) shall be saved : but he , &c.

Prov. 29.10 . The blood-thirsty hate the upright , ( Heb. the perfect : ) but the just seek his soul .

Cant. 4.7 . Thou art all fair my love , there is no spot in thee .

Cant. 5.2 . I sleep , but my heart waketh : it is the voice of my beloved that knocketh , saying , Open to me , my sister , my love , my dove , my undefiled : Heb. my perfect one .

Cant. 6.9 . My dove , my undefiled , ( Heb. my perfect one ) is but one : she is the only one of her mother , she is the choice one of her that bare her : the daughters saw her , and blossed her ; yea , the Queens and the Concubines ; and they praised her .

Esay 24.23 . Then the Moon shall be confounded , and the Sun ashamed , when the Lord of hosts shall reign in mount Zion , and in Jerusalem , and before his antients gloriously .

Esay 26.3 . Thou wilt keep him in perfect peace whose minde is staid on thee , because he trusteth in thee .

Esay 38.3 . Remember now , O Lord , I beseech thee , how I have walked before thee in truth , and with a perfect heart , and have done that which is good in thy sight .

V. 17. Behold , for peace I had great bitterness , but thou hast in love to my soul delivered it from the pit of corruption : for thou hast cast all my sins behinde thy back .

Jer. 15.19 . If thou return , then will I bring thee again , and thou shalt stand before me : and if thou take forth the pretious from the vile , thou shalt be as my mouth : let them return unto thee , but return not thou unto them .

Jer. 33.8 . And I will cleanse them from all their iniquity , whereby they have sinned against me : and I will pardon all their iniquities whereby they have sinned against me , and whereby they have transgressed against me .

Jer. 35. See the whole Chapter .

Ezech. 36.33 . Thus saith the Lord God , in the day that I have cleansed you from all your iniquities , I also will cause you to dwell in the Cities , and the wasts shall be builded . 35. And they shall say , this land that was desolate , is become like the garden of Eden , and the waste , and desolate , and ruined Cities , are become fenced , and are inhabited .

Hos. 14.8 . Ephraim shall say , what have I to do any more with Idols ?

Amos 5.10 . They hate him that rebuketh in the gate : and they abhor him that speaketh uprightly . Heb. Perfectly .

Mich. 7.19 . He will turn again , he will have compassion upon us : he will subdue our iniquities , and thou wilt cast all their sins into the depth of the Sea .

Malach. 4.4 . Remember ye the Law of Moses my servant , which I commanded unto him in Horeb for all Israel , with the statutes and judgements .

2 Esdras 39 , 40. Which are departed from the shadow of the world , & have received glorious garments of the Lord . 40. Take thy number , O Sion , and shut up those of thine that are clothed in white , which have fulfilled the law of the Lord .

Chap. 6.25 , 26 , 27 , 28. Whosoever remaineth from all these that I have told thee , shall escape , and see my salvation , and the end of your world . And the men that are received shall see it , who have not tasted death from their birth : and the heart of the inhabitants shall be changed , and turned into another meaning . For evil shall be put out , and deceit shall be quenched . As for faith it shall flourish , corruption shall be overcome , and the truth which hath been so long without fruit , shall be declared .

Tob. 4.21 . And fear not , my son , that we are made poor : for thou hast much wealth , if thou fear God , and depart from all sin , and do that which is pleasing in his sight .

Chap. 51. Tobias then answered and said , Father , I will do all things which thou hast commanded me .

Chap. 12.9 . For almes doth deliver from death , and shall purge away all sin . Those that exercise almes and righteousness , shall be filled with life .

Wisd. 1.4 . For into a malitious soul wisdom shall not enter : nor dwel in the body that is subject to sin .

Chap. 4.13 . He being made perfect in a short time , fulfilled a long time . 16. Thus the righteous that is dead shall condemn the ungodly which are living ; and youth that is soon perfected , the many years and old age of the unrighteous .

Chap. 15.2 , 3. For if wee sinne wee are thine knowing thy power : but we will not sin , knowing that we are counted thine . For to know thee is perfect righteousness : yea , to know thy power is the root of immortality .

Ecclus. 13.24 . Riches are good to him that hath no sin : and poverty is evil in the mouth of the ungodly .

Chap. 38.10 . Leave off from sin , and order thy hands aright : and cleanss thy heart from all wickedness .

Chap. 44.17 . Noah was found perfect and righteous in the time of weath , &c.

2 Mac. 12.42 . Besides , that noble Judas exhorted the people to keep themselves from sin , for so much as they saw before their eyes the things that came to pass , for the sin of those that were slain .

Matth. 3.12 . Whose fan is in his hand , and he shall throughly purge his floor , and gather his wheat into the garner : but will burn up the chaff with unquenchable fire . 15. For thus it becometh us to fulfil all righteousness .

Matth. 5.18 , 19 , 20. For verily I say unto you , till heaven and earth pass , one jot , or one tittle shall in no wise pass from the law , till all be fulfilled . Whosoever therefore shall break one of these least Commandements , and shall teach men so , he shall be called the least in the kingdom of heaven : but whosoever shall do & teach them , the same shall be called great in the kingdom of heaven . For I say unto you , that except your 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 land , even fourty dayes , each day for a year , shall ye bear your iniquities , even fourty years ; And ye shall know my breach of promise . Pag. 487. 11. Christ conquering and to conquer . Numb . 24. v. 17. There shall come a Star out of Jacob , and a Scepter shall rise out of Israel , and shall smite the corners of Moab , and destroy all the children of Sheth . Pag. 540 12. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : or , The conflict with evil thoughts , Deut. 2.24 . Rise ye up , take your journey , and pass over the River Arnon : Behold , I have given into thine hand , Sihon the Amorite King of Heshbon and his land . Begin to possess it , and contend with him in battel . Pag. 604. 13. Attende tibi ; Look to thy self . Deut. 4. v. 9. Only take heed to thy self , and keep thy soul diligently , lest thou forget the things which thine eyes have seen , and lest they depart from thy heart , all the dayes of thy life ; but teach them thy sons , and thy sons sons . Pag. 631. 14. Attende tibi & doctrinae . Look to thy self and the doctrine . Deut. 6. v. 6.7 . And these words , which I command thee this day , shall be in thine heart , and thou shalt shalt teach them diligently unto thy children . Pag. 658. 15. Gods Request unto his people . Or , Gods petition of Right . Deut. 10. v. 12 , 13. And now Israel , what doth the Lord thy God require of thee , but to fear the Lord thy God , to walk in all his wayes , and to love him , and to serve the Lord thy God with all thy heart and with all thy soul , to keep the Commandements of the Lord , and his Statutes , which I command thee this day , for thy good . 16. One and All. Or , Love the fulfilling of all the Commandements . Deut. 19. v. 9. If thou shalt keep all these Commandements to do them , which I command thee this day , to love the Lord thy God , and to walk ever in his wayes , then shalt thou adde , &c. Pag. 701. 17. The Regenerate become Degenerate . Deut. 32. v. 5. They have corrupted themselves : Their spot is not the spot of his children . They are a perverse and crooked generation . Pag. 743. 18. There is no necessity for a wise and just man to sin , Eccles. 7. v. 19 , 20. Wisdom strengtheneth the wise more then ten mighty men which are in the City . For there is not a just man upon earth that doth good and sinneth not . Pag. 761 19. Contrary principles mutual impediments . Gal. 5. v. 17. For the flesh lusteth against the Spirit ; and the Spirit against the flesh , and these are contrary the one to the other ; so that ye cannot do the things that ye would . Pag. 774 20. Some Saints not without sin for a season . 1 John 1. v. 8. If we say , that we have no sin , we deceive our selves , and the truth is not in us . Pag. 785.

An Index of such Scriptures as are either purposely , or more briefly and occasionally opened in this Book . Genesis . Chap. 1 Vers. 1 , 2 Pag. 2 A Chap. 1 Vers. 20 Pag. 3 C Chap. 1 Vers. 24 Pag. 3 D Chap. 2 Vers. 2 Pag. 3 E Chap. 2 Vers. 16 Pag. 5 B Chap. 2 Vers. 17 Pag. 6 D Chap. 2 Vers. 17 Pag. 309 D Chap. 2 Vers. 18 Pag. 5 A Chap. 2 Vers. 18 Pag. 364 B Chap. 2 Vers. 22 , 23 Pag. 7 C Chap. 3 Vers. 14 Pag. 716 A Chap. 3 Vers. 15 Pag. 9 B Chap. 3 Vers. 15 Pag. 534 E Chap. 3 Vers. 22 Pag. 25 D Chap. 3 Vers. 22 Pag. 600 E Chap. 3 Vers. 23 Pag. 26 E Chap. 4 Vers. 1 Pag. 27 A Chap. 4 Vers. 3 Pag. 29 B Chap. 4 Vers. 7 Pag. 31 B Chap. 4 Vers. 10 Pag. 40 A Chap. 4 Vers. 17 Pag. 40 C Chap. 4 Vers. 20 , 21 , 22 Pag. 42 D Chap. 4 Vers. 26 Pag. 43 C Chap. 5 Vers. 3 Pag. 44 A Chap. 5 Vers. 22 Pag. 46 B Chap. 5 Vers. 29 Pag. 52 E Chap. 6 Vers. 7 Pag. 54 C Chap. 6 Vers. 9 Pag. 570 D Chap. 8 Vers. 21 Pag. 56 D Chap. 9 Vers. 1 Pag. 94 A Chap. 9 Vers. 4 Pag. 747 D Chap. 9 Vers. 26 , 27 Pag. 62 B Chap. 9 Vers. 26 , 27 Pag. 111 B Chap. 9 Vers. 26 , 27 Pag. 580 A Chap. 10 Vers. 8 , 11 , 12 Pag. 131 A Chap. 11 Vers. 2 Pag. 89 C Chap. 11 Vers. 4 Pag. 317 C Chap. 12 Vers. 1 Pag. 133 A Chap. 12 Vers. 1 Pag. 418 A Chap. 12 Vers. 5 Pag. 47 E Chap. 12 Vers. 8 Pag. 134 A Chap. 14 Vers. 14 Pag. 47 E Chap. 14 Vers. 18 Pag. 89 B Chap. 15 Vers. 1 Pag. 136 A Chap. 15 Vers. 2 , 4 Pag. 149 C Chap. 15 Vers. 5 , 6 Pag. 135 B Chap. 16 Vers. 1 , 12 Pag. 103 C Chap. 16 Vers. 12 Pag. 528 C Chap. 16 Vers. 2 Pag. 155 A Chap. 17 Vers. 1 Pag. 690 D Chap. 17 Vers. 5 Pag. 243 E Chap. 17 Vers. 13 Pag. 213 E Chap. 17 Vers. 16 Pag. 155 D Chap. 21 Vers. 25 Pag. 461 E Chap. 22 Vers. 15 Pag. 157 C Chap. 22 Vers. 18 Pag. 156 C Chap. 24 Vers. 2 , 3 Pag. 183 D Chap. 24 Vers. 44 Pag. 161 B Chap. 24 Vers. 57 , 58 Pag. 126 B Chap. 25 Vers. 22 Pag. 103 D Chap. 25 Vers. 23 Pag. 546 B Chap. 25 Vers. 26 Pag. 779 C Chap. 25 Vers. 27 Pag. 169 A Chap. 25 Vers. 30 Pag. 532 D Chap. 26 Vers. 5 Pag. 243 E Chap. 26 Vers. 19 , 22 Pag. 116 E Chap. 26 Vers. 20 , 21 , 22 Pag. 615 E Chap. 27 Vers. 34 , 38 , 39 Pag. 170 B Chap. 28 Vers. 3 Pag. 171 D Chap. 28 Vers. 19 Pag. 172 B Chap. 30 Vers. 8 Pag. 757 D Chap. 30 Vers. 11 Pag. 337 A Chap. 32 Vers. 28 Pag. 543 B Chap. 33 Vers. 9 Pag. 173 B Chap. 33 Vers. 11 Pag. 174 A Chap. 34 Vers. 2 Pag. 554 E Chap. 35 Vers. 2 , 3 Pag. 174 D Chap. 36 Vers. 6 Pag. 175 C Chap. 36 Vers. 8 Pag. 527 A Chap. 36 Vers. 36 Pag. 187 A Chap. 37 Vers. 33 Pag. 381 A Chap. 37 Vers. 35 Pag. 176 A Chap. 38 Vers. 18 Pag. 176 D Chap. 39 Vers. 4 Pag. 177 C Chap. 40 Vers. 10 Pag. 512 C Chap. 41 Vers. 13 Pag. 296 C Chap. 41 Vers. 46 Pag. 431 D Chap. 46 Vers. 26 Pag. 183 B Chap. 47 Vers. 10 Pag. 514 D Chap. 48 Vers. 22 Pag. 96 B Chap. 49 Vers. 10 Pag. 192 E Chap. 49 Vers. 26 Pag. 179 B Exodus . Chap. 1 Vers. 3 Pag. 183 B Chap. 1 Vers. 12 Pag. 184 D Chap. 2 Vers. 10 Pag. 185 D Chap. 2 Vers. 11 Pag. 187 B Chap. 3 Vers. 14 Pag. 188 E Chap. 4 Vers. 1 Pag. 191 A Chap. 4 Vers. 13 Pag. 192 D Chap. 4 Vers. 16 Pag. 194 B Chap. 5 Vers. 2 , 3 Pag. 195 B Chap. 5 Vers. 9 Pag. 196 B Chap. 6 Vers. 2 Pag. 189 C Chap. 8 Vers. 22 Pag. 196 D Chap. 8 Vers. 23 Pag. 199 C Chap. 8 Vers. 25 Pag. 538 E Chap. 9 Vers. 28 , 30 Pag. 200 C Chap. 12 Vers. 9 Pag. 203 D Chap. 12 Vers. 11 Pag. 217 C Chap. 12 Vers. 37 Pag. 287 D Chap. 12 Vers. 43 Pag. 213 B Chap. 13 Vers. 18 Pag. 216 A Chap. 15 Vers. 4 , 5 Pag. 218 C Chap. 15 Vers. 4 Pag. 548 E Chap. 15 Vers. 10 Pag. 221 E Chap. 15 Vers. 13 Pag. 222 D Chap. 16 Vers. 4 Pag. 224 C Chap. 16 Vers. 16 Pag. 225 B Chap. 16 Vers. 16 Pag. 530 D Chap. 17 Vers. 16 Pag. 90 B Chap. 17 Vers. 16 Pag. 502 A Chap. 18 Vers. 8 Pag. 526 A Chap. 18 Vers. 3 Pag. 225 D Chap. 18 Vers. 3 Pag. 560 A Chap. 20 Vers. 6 Pag. 713 C Chap. 20 Vers. 7 Pag. 227 D Chap. 20 Vers. 16 Pag. 229 C Chap. 22 Vers. 8 Pag. 230 D Chap. 23 Vers. 22 Pag. 547 A Chap. 25 Vers. 8 Pag. 363 B Chap. 25 Vers. 19 Pag. 234 E Chap. 30 Vers. 12 Pag. 357 E Chap. 32 Vers. 15 Pag. 399 B Chap. 33 Vers. 6 Pag. 232 C Chap. 33 Vers. 7 Pag. 360 D Chap. 33 Vers. 15 Pag. 226 C Chap. 34 Vers. 7 Pag. 236 A Chap. 34 Vers. 28 Pag. 244 B Chap. 38 Vers. 8 Pag. 178 D Leviticus . Chap. 1 Vers. 3 Pag. 238 B Chap. 2 Vers. 5 Pag. 239 B Chap. 4 Vers. 2 , 13 , 22 Pag. 241 A Chap. 4 Vers. 3 Pag. 246 B Chap. 5 Vers. 1 Pag. 251 B Chap. 5 Vers. 6 Pag. 253 E Chap. 6 Vers. 2 Pag. 404 A Chap. 7 Vers. 7 Pag. 255 D Chap. 8 Vers. 8 Pag. 259 A Chap. 10 Vers. 3 Pag. 264 D Chap. 11 Vers. 18 Pag. 270 A Chap. 11 Vers. 19 Pag. 280 B Chap. 13 Vers. 3 Pag. 290 A Chap. 14 Vers. 16 Pag. 524 D Chap. 15 Vers. 31 Pag. 285 A Chap. 16 Vers. 8 Pag. 293 A Chap. 16 Vers. 26 Pag. 294 E Chap. 19 Vers. 29 Pag. 559 A Chap. 20 Vers. 9 Pag. 300 A Chap. 21 Vers. 18 , 19 , 20 Pag. 311 A Chap. 23 Vers. 43 Pag. 566 A Chap. 25 Vers. 45 Pag. 665 A Chap. 26 Vers. 11 Pag. 125 A Chap. 26 Vers. 11 Pag. 532 B Chap. 26 Vers. 13 Pag. 579 D Chap. 26 Vers. 27 , 28 Pag. 323 B Numbers . Chap. 1 Vers. 3 Pag. 349 B Chap. 2 Vers. 2 Pag. 360 A Chap. 3 Vers. 3 Pag. 368 A Chap. 4 Vers. 19 , 20 Pag. 375 C Chap. 5 Vers. 6 , 7 Pag. 395 A Chap. 6 Vers. 6 , 7 Pag. 182 A Chap. 6 Vers. 6 , 7 Pag. 413 A Chap. 6 Vers. 12 Pag. 333 E Chap. 7 Vers. 14 Pag. 427 A Chap. 8 Vers. 7 Pag. 427 B Chap. 8 Vers. 25 , 26 Pag. 428 C Chap. 9 Vers. 2 , 3 Pag. 439 A Chap. 10 Vers. 35 , 36 Pag. 429 A Chap. 11 Vers. 17 Pag. 447 A Chap. 11 Vers. 32 , 33 , 34 Pag. 456 A Chap. 12 Vers. 1 Pag. 461 A Chap. 13 Vers. 16 Pag. 465 A Chap. 13 Vers. 22 Pag. 491 E Chap. 13 Vers. 30 Pag. 466 E Chap. 13 Vers. 33 Pag. 675 B Chap. 14 Vers. 9 Pag. 257 D Chap. 14 Vers. 11 Pag. 248 D Chap. 14 Vers. 11 Pag. 496 C Chap. 14 Vers. 24 Pag. 468 A Chap. 14 Vers. 34 Pag. 487 C Chap. 15 Vers. 18 , 24 Pag. 500 A Chap. 15 Vers. 30 Pag. 501 E Chap. 16 Vers. 1 Pag. 461 C Chap. 16 Vers. 1 Pag. 507 A Chap. 17 Vers. 8 Pag. 511 A Chap. 18 Vers. 12 Pag. 516 A Chap. 18 Vers. 17 Pag. 517 B Chap. 19 Vers. 4 Pag. 524 D Chap. 19 Vers. 6 Pag. 518 A Chap. 20 Vers. 5 Pag. 528 B Chap. 20 Vers. 14 Pag. 526 A Chap. 21 Vers. 2 , 3 Pag. 528 E Chap. 21 Vers. 4 Pag. 529 A Chap. 21 Vers. 5 , 6 Pag. 21 A Chap. 21 Vers. 5 , 6 Pag. 528 A Chap. 21 Vers. 9 Pag. 534 D Chap. 21 Vers. 9 Pag. 535 C Chap. 23 Vers. 3 Pag. 536 A Chap. 23 Vers. 7 Pag. 544 C Chap. 24 Vers. 17 Pag. 540 C Chap. 25 Vers. 8 Pag. 558 A Chap. 25 Vers. 11 Pag. 563 B Chap. 25 Vers. 17 Pag. 560 E Chap. 26 Vers. 5 Pag. 48 B Chap. 29 Vers. 35 Pag. 564 A Chap. 30 Vers. 3 Pag. 534 B Chap. 31 Vers. 16 Pag. 560 E Chap. 32 Vers. 1 Pag. 780 D Chap. 32 Vers. 8 Pag. 771 A Chap. 33 Vers. 2.5 Pag. 576 B Chap. 33 Vers. 11 Pag. 544 E Deuteronomie . Chap. 2 Vers. 5 Pag. 526 C Chap. 2 Vers. 5 Pag. 529 A Chap. 2 Vers. 24 Pag. 604 C Chap. 2 Vers. 31 Pag. 620 A Chap. 4 Vers. 7 Pag. 628 A Chap. 4 Vers. 9 Pag. 631 C Chap. 5 Vers. 10 Pag. 682 C Chap. 5 Vers. 11 Pag. 649 A Chap. 5 Vers. 17 Pag. 653 A Chap. 6 Vers. 6 , 7 Pag. 658 C Chap. 7 Vers. 1 Pag. 107 A Chap. 7 Vers. 16 Pag. 673 A Chap. 8 Vers. 15 , 16 Pag. 592 C Chap. 10 Vers. 12 , 13 Pag. 677 C Chap. 12 Vers. 23 Pag. 208 E Chap. 16 Vers. 2 Pag. 694 A Chap. 16 Vers. 20 Pag. 597 A Chap. 17 Vers. 18 Pag. 587 D Chap. 19 Vers. 9 Pag. 701 C Chap. 21 Vers. 12 Pag. 665 B Chap. 22 Vers. 1 Pag. 736 D Chap. 22 Vers. 4 Pag. 718 A Chap. 24 Vers. 1 Pag. 723 A Chap. 25 Vers. 9 Pag. 728 A Chap. 25 Vers. 18 Pag. 22 E Chap. 26 Vers. 5 Pag. 732 A Chap. 27 Vers. 25 Pag. 747 D Chap. 28 Vers. 4 , 6 Pag. 107 D Chap. 29 Vers. 1 Pag. 588 B Chap. 30 Vers. 15 , 19 Pag. 323 C Chap. 30 Vers. 17 Pag. 735 A Chap. 32 Vers. 4 , 5 Pag. 743 C Chap. 32 Vers. 21 Pag. 223 A Chap. 32 Vers. 21 Pag. 757 B Chap. 33 Vers. 2 Pag. 353 B Chap. 33 Vers. 2 Pag. 662 C Joshuah . Chap. 7 Vers. 15 Pag. 501 D Chap. 8 Vers. 32 Pag. 587 D Chap. 10 Vers. 1.24 Pag. 90 A Chap. 10 Vers. 24 Pag. 19 D Chap. 14 Vers. 7 Pag. 472 B Chap. 17 Vers. 17 Pag. 108 D Chap. 23 Vers. 10 Pag. 602 D Chap. 24 Vers. 2 Pag. 152 D Judges . Chap. 3 Vers. 8 , 9 Pag. 580 B Chap. 3 Vers. 10 Pag. 299 D Chap. 4 Vers. 18 Pag. 20 C Chap. 5 Vers. 23 Pag. 364 B Chap. 6 Vers. 34 Pag. 211 E Chap. 6 Vers. 34 Pag. 569 A Chap. 8 Vers. 20 Pag. 92 A Chap. 9 Vers. 53 Pag. 20 D Chap. 13 Vers. 25 Pag. 782 E Chap. 18 Vers. 7 Pag. 18 D Chap. 18 Vers. 7 Pag. 106 C Chap. 18 Vers. 24 Pag. 738 C Chap. 18 Vers. 27 Pag. 490 E Ruth . Chap. 1 Vers. 5 Pag. 730 D 1 Samuel . Chap. 2 Vers. 29 Pag. 305 B Chap. 2 Vers. 29 Pag. 533 E Chap. 12 Vers. 10 Pag. 581 A Chap. 13 Vers. 1 Pag. 601 E Chap. 13 Vers. 6 Pag. 19 B Chap. 14 Vers. 47 Pag. 19 A Chap. 15 Vers. 22 Pag. 306 C Chap. 15 Vers. 32 Pag. 90 B Chap. 30 Vers. 10 , 24 Pag. 91 E 2 Samuel . Chap. 3 Vers. 12 Pag. 353 D Chap. 4 Vers. 4 Pag. 778 C Chap. 5 Vers. 4 Pag. 431 D Chap. 7 Vers. 19 Pag. 481 C Chap. 7 Vers. 19 Pag. 730 C Chap. 10 Vers. 2 Pag. 18 C Chap. 20 Vers. 1 Pag. 501 C Chap. 20 Vers. 16 Pag. 20 D Chap. 22 Vers. 38 , 39 Pag. 19 B Chap. 22 Vers. 2 , 3 Pag. 452 A Chap. 23 Vers. 8 Pag. 767 A 1 Kings . Chap. 3 Vers. 12 Pag. 762 D Chap. 4 Vers. 29 Pag. 115 D Chap. 4 Vers. 33 Pag. 518 C Chap. 4 Vers. 33 Pag. 520 A Chap. 11 Vers. 5 Pag. 739 B Chap. 19 Vers. 11 Pag. 766 D 2 Kings . Chap. 4 Vers. 34 Pag. 796 C Chap. 4 Vers. 39 Pag. 210 A Chap. 9 Vers. 8 Pag. 716 B Chap. 18 Vers. 7 Pag. 18 B Chap. 22 Vers. 8 Pag. 676 E 1 Chronicles . Chap. 4 Vers. 15 Pag. 484 E Chap. 7 Vers. 24 Pag. 783 E Chap. 11 Vers. 11 Pag. 767 A Chap. 27 Vers. 1 Pag. 177 E Chap. 28 Vers. 9 Pag. 344 D Chap. 29 Vers. 18 Pag. 667 E Chap. 29 Vers. 24 Pag. 502 C 2 Chronicles . Chap. 3 Vers. 1 Pag. 109 A Chap. 3 Vers. 1 Pag. 159 D Chap. 6 Vers. 41 Pag. 749 E Chap. 8 Vers. 5 Pag. 784 A Chap. 15 Vers. 2 Pag. 342 B Chap. 15 Vers. 2 Pag. 344 C Chap. 20 Vers. 12 Pag. 151 D Chap. 30 Vers. 8 , 10 Pag. 505 C Nehemiah . Chap. 8 Vers. 17 Pag. 571 E Esther . Chap. 2 Vers. 5 Pag. 164 C Chap. 2 Vers. 7 Pag. 425 C Job . Chap. 2 Vers. 10 Pag. 770 A Chap. 11 Vers. 12 Pag. 103 C Chap. 11 Vers. 12 Pag. 28 D Chap. 12 Vers. 5 Pag. 140 E Chap. 14 Vers. 14 Pag. 143 E Chap. 15 Vers. 22 Pag. 721 D Chap. 29 Vers. 3 Pag. 422 C Chap. 31 Vers. 11 Pag. 725 D Chap. 32 Vers. 2 Pag. 308 E Chap. 35 Vers. 11 Pag. 719 B Chap. 36 Vers. 22 Pag. 719 B Psalms . Chap. 2 Vers. 10 Pag. 686 A Chap. 4 Vers. 3 Pag. 750 A Chap. 5 Vers. 4 , 5 Pag. 12 D Chap. 5 Vers. 7 Pag. 172 D Chap. 7 Vers. 1 Pag. 462 D Chap. 8 Vers. 1 Pag. 90 D Chap. 12 Vers. 1 Pag. 750 A Chap. 16 Vers. 10 Pag. 748 E Chap. 16 Vers. 10 Pag. 750 A Chap. 17 Vers. 13 Pag. 18 A Chap. 17 Vers. 15 Pag. 227 D Chap. 18 Vers. 23 Pag. 697 C Chap. 19 Vers. 9 Pag. 681 D Chap. 19 Vers. 26 Pag. 757 D Chap. 19 Vers. 9 Pag. 681 D Chap. 19 Vers. 13 , 14 Pag. 506 D Chap. 20 Vers. 1 Pag. 90 E Chap. 21 Vers. 6 Pag. 734 E Chap. 30 Vers. 4 Pag. 750 A Chap. 31 Vers. 23 Pag. 749 E Chap. 32 Vers. 1 Pag. 33 B Chap. 32 Vers. 2 Pag. 151 E Chap. 32 Vers. 2 Pag. 153 A Chap. 32 Vers. 6 Pag. 750 A Chap. 32 Vers. 8 , 9 Pag. 165 B Chap. 32 Vers. 8 , 9 Pag. 719 B Chap. 36 Vers. 8 Pag. 575 D Chap. 37 Vers. 3 Pag. 213 B Chap. 37 Vers. 20 Pag. 576 D Chap. 39 Vers. 28 Pag. 750 A Chap. 40 Vers. 8 Pag. 785 D Chap. 42 Vers. 1 Pag. 693 B Chap. 43 Vers. 1 Pag. 750 A Chap. 44 Vers. 5 Pag. 91 A Chap. 44 Vers. 26 Pag. 605 D Chap. 45 Vers. 4 Pag. 549 B Chap. 45 Vers. 4 Pag. 307 E Chap. 45 Vers. 13 Pag. 167 C Chap. 49 Vers. 6 Pag. 22 B Chap. 49 Vers. 10 Pag. 437 D Chap. 49 Vers. 12 Pag. 746 E Chap. 50 Vers. 17 , 18 Pag. 490 D Chap. 50 Vers. 17 , 18 Pag. 497 D Chap. 50 Vers. 21 , 22 , 23 Pag. 681 B Chap. 51 Vers. 14 Pag. 40 B Chap. 54 Vers. 1 Pag. 91 A Chap. 55 Vers. 9 Pag. 572 D Chap. 56 Vers. 2 Pag. 616 A Chap. 56 Vers. 6 Pag. 22 B Chap. 58 Vers. 1 Pag. 597 A Chap. 63 Vers. 4 Pag. 310 A Chap. 65 Vers. 1 Pag. 417 B Chap. 66 Vers. 12 Pag. 220 C Chap. 66 Vers. 1 Pag. 417 B Chap. 68 Vers. 1 , 2 Pag. 440 D Chap. 68 Vers. 18 Pag. 18 B Chap. 68 Vers. 23 Pag. 358 E Chap. 68 Vers. 29 Pag. 762 E Chap. 69 Vers. 27 Pag. 125 A Chap. 72 Vers. 17 Pag. 731 B Chap. 73 Vers. 1 Pag. 595 C Chap. 73 Vers. 22 Pag. 430 B Chap. 74 Vers. 4 Pag. 574 E Chap. 74 Vers. 12 Pag. 220 A Chap. 74 Vers. 12 Pag. 364 E Chap. 75 Vers. 1 Pag. 90 E Chap. 76 Vers. 1 Pag. 90 D Chap. 76 Vers. 11 Pag. 683 A Chap. 81 Vers. 10 Pag. 115 D Chap. 83 Vers. 6 , 7.8 Pag. 546 D Chap. 84 Vers. 3 Pag. 125 D Chap. 84 Vers. 7 Pag. 761 A Chap. 85 Vers. 8 Pag. 126 A Chap. 85 Vers. 11 Pag. 125 A Chap. 90 Vers. 1 Pag. 686 D Chap. 90 Vers. 12 Pag. 716 C Chap. 90 Vers. 12 Pag. 762 D Chap. 95 Vers. 7 Pag. 191 B Chap. 104 Vers. 24 Pag. 2 B Chap. 106 Vers. 3 Pag. 771 D Chap. 106 Vers. 19 , 21 Pag. 647 B Chap. 106 Vers. 30 , 31 Pag. 561 A Chap. 110 Vers. 1 Pag. 542 A Chap. 110 Vers. 1 Pag. 661 A Chap. 115 Vers. 13 , 14 Pag. 595 B Chap. 115 Vers. 3 Pag. 147 C Chap. 118 Vers. 10 Pag. 626 C Chap. 118 Vers. 20 Pag. 125 A Chap. 118 Vers. 24 Pag. 581 E Chap. 119 Vers. 1 Pag. 679 D Chap. 119 Vers. 33 Pag. 22 C Chap. 119 Vers. 96 Pag. 706 B Chap. 119 Vers. 106 Pag. 574 C Chap. 119 Vers. 112 Pag. 22 C Chap. 119 Vers. 141 Pag. 391 E Chap. 119 Vers. 142 Pag. 793 C Chap. 122 Vers. 4 Pag. 361 B Chap. 128 Vers. 1 Pag. 679 D Chap. 132 Vers. 17 Pag. 609 E Chap. 133 Vers. 1 Pag. 446 B Chap. 136 Vers. 5 Pag. 2 B Chap. 139 Vers. 17 Pag. 625 E Chap. 139 Vers. 5 Pag. 744 C Chap. 143 Vers. 2 Pag. 769 A Chap. 144 Vers. 13 , 14 Pag. 698 E Proverbs . Chap. 1 Vers. 32 Pag. 437 C Chap. 3 Vers. 22 Pag. 661 D Chap. 4 Vers. 21 Pag. 645 E Chap. 4 Vers. 23 Pag. 636 A Chap. 8 Vers. 6 Pag. 566 E Chap. 9 Vers. 6 Pag. 122 A Chap. 13 Vers. 12 Pag. 6 B Chap. 13 Vers. 17 Pag. 506 C Chap. 13 Vers. 20 Pag. 780 E Chap. 13 Vers. 24 Pag. 482 B Chap. 14 Vers. 4 Pag. 429 E Chap. 16 Vers. 31 Pag. 448 E Chap. 17 Vers. 14 Pag. 621 B Chap. 18 Vers. 3 Pag. 132 B Chap. 18 Vers. 10 Pag. 90 E Chap. 19 Vers. 14 Pag. 165 E Chap. 20 Vers. 12 Pag. 642 C Chap. 20 Vers. 18 Pag. 489 C Chap. 21 Vers. 22 Pag. 767 A Chap. 21 Vers. 27 Pag. 536 D Chap. 24 Vers. 5 Pag. 763 C Chap. 30 Vers. 1 Pag. 767 D Chap. 30 Vers. 12 Pag. 23 D Chap. 30 Vers. 22 Pag. 642 B Ecclesiastes . Chap. 5 Vers. 1 Pag. 736 C Chap. 6 Vers. 7 Pag. 705 C Chap. 7 Vers. 19 Pag. 244 C Chap. 7 Vers. 19 , 20 Pag. 761 C Chap. 9 Vers. 9 Pag. 642 E Chap. 9 Vers. 14 Pag. 764 B Chap. 12 Vers. 1 Pag. 641 D Chap. 12 Vers. 13 Pag. 333 D Chap. 12 Vers. 13 Pag. 392 D Chap. 12 Vers. 13 Pag. 682 B Canticles . Chap. 1 Vers. 3 Pag. 90 E Chap. 2 Vers. 4 Pag. 92 A Chap. 4 Vers. 7 Pag. 752 A Chap. 4 Vers. 16 Pag. 545 B Chap. 5 Vers. 10 Pag. 523 C Chap. 6 Vers. 12 Pag. 108 C Isaiah . Chap. 1 Vers. 5 Pag. 328 B Chap. 1 Vers. 10 Pag. 756 E Chap. 1 Vers. 24 Pag. 748 B Chap. 1 Vers. 13 , 14 Pag. 573 B Chap. 5 Vers. 4 Pag. 720 C Chap. 5 Vers. 17 Pag. 738 C Chap. 6 Vers. 3 Pag. 414 D Chap. 8 Vers. 8 Pag. 490 A Chap. 9 Vers. 5 Pag. 430 C Chap. 9 Vers. 6 Pag. 371 B Chap. 9 Vers. 15 Pag. 553 B Chap. 10 Vers. 22 Pag. 595 E Chap. 10 Vers. 27 Pag. 109 C Chap. 10 Vers. 27 Pag. 579 D Chap. 11 Vers. 1 Pag. 181 E Chap. 11 Vers. 1 Pag. 236 A Chap. 11 Vers. 1 Pag. 471 D Chap. 14 Vers. 2 Pag. 445 C Chap. 25 Vers. 7 Pag. 383 A Chap. 26 Vers. 5 Pag. 18 E Chap. 26 Vers. 13 Pag. 89 C Chap. 26 Vers. 13 Pag. 226 E Chap. 26 Vers. 15 Pag. 596 B Chap. 27 Vers. 1 Pag. 755 B Chap. 27 Vers. 3 Pag. 660 C Chap. 29 Vers. 9 Pag. 89 C Chap. 29 Vers. 9 Pag. 269 A Chap. 29 Vers. 17 Pag. 651 E Chap. 30 Vers. 1 Pag. 89 A Chap. 30 Vers. 10 Pag. 397 C Chap. 30 Vers. 20 Pag. 392 A Chap. 33 Vers. 20 Pag. 125 C Chap. 40 Vers. 2 Pag. 432 D Chap. 40 Vers. 10 Pag. 293 E Chap. 40 Vers. 10 Pag. 549 A Chap. 42 Vers. 1 Pag. 4 B Chap. 43 Vers. 2 Pag. 534 C Chap. 44 Vers. 2 Pag. 142 E Chap. 45 Vers. 18 Pag. 62 B Chap. 53 Vers. 1 Pag. 476 E Chap. 53 Vers. 5 Pag. 438 A Chap. 53 Vers. 5 Pag. 730 E Chap. 53 Vers. 11 Pag. 33 B Chap. 53 Vers. 12 Pag. 236 B Chap. 57 Vers. 15 Pag. 686 D Chap. 58 Vers. 12 Pag. 125 C Chap. 59 Vers. 1 Pag. 357 B Chap. 59 Vers. 2 Pag. 401 A Chap. 59 Vers. 4 , 5 Pag. 21 A Chap. 61 Vers. 1 Pag. 795 A Chap. 65 Vers. 2 , 3 Pag. 720 B Chap. 65 Vers. 11 Pag. 336 E Chap. 65 Vers. 16 Pag. 183 E Chap. 65 Vers. 16 Pag. 744 C Chap. 65 Vers. 25 Pag. 444 B Chap. 65 Vers. 25 Pag. 716 A Chap. 66 Vers. 9 Pag. 145 E Jeremiah . Chap. 1 Vers. 14 Pag. 513 D Chap. 3 Vers. 1 Pag. 724 C Chap. 3 Vers. 16 Pag. 204 E Chap. 3 Vers. 20 Pag. 560 B Chap. 4 Vers. 14 Pag. 560 D Chap. 4 Vers. 14 Pag. 624 D Chap. 4 Vers. 14 Pag. 640 A Chap. 4 Vers. 23 Pag. 2. C. 475 C Chap. 4 Vers. 2 Pag. 390 C Chap. 4 Vers. 7 Pag. 558 E Chap. 4 Vers. 31 Pag. 397 C Chap. 6 Vers. 8 Pag. 645 A Chap. 6 Vers. 16 Pag. 334 C Chap. 9 Vers. 2 , 8 Pag. 572 B Chap. 9 Vers. 21 Pag. 419 E Chap. 10 Vers. 11 Pag. 737 C Chap. 10 Vers. 23 Pag. 331 D Chap. 12 Vers. 14 , 15 , 16 Pag. 252 D Chap. 13 Vers. 23 Pag. 752 E Chap. 14 Vers. 7 Pag. 90 E Chap. 17 Vers. 13 Pag. 770 E Chap. 32 Vers. 3 Pag. 445 C Chap. 32 Vers. 6 Pag. 151 B Chap. 25 Vers. 6 Pag. 399 D Chap. 31 Vers. 22 Pag. 17 E Chap. 31 Vers. 32 , 33 Pag. 588 C Chap. 35 Vers. 2 Pag. 307 E Chap. 46 Vers. 25 Pag. 128 D Chap. 51 Vers. 7 Pag. 89 D Chap. 51 Vers. 9 Pag. 766 E Lamentations . Chap. 4 Vers. 13 Pag. 247 B Chap. 5 Vers. 6 Pag. 502 C Ezekiel . Chap. 2 Vers. 2 Pag. 757 A Chap. 2 Vers. 3 Pag. 222 E Chap. 4 Vers. 4 , 5 Pag. 258 B Chap. 6 Vers. 9 Pag. 401 A Chap. 6 Vers. 9 Pag. 494 D Pag. 315 D Chap. 8 Vers. 12 Pag. 563 A Chap. 8 Vers. 14 Pag. 738 B Chap. 13 Vers. 19 Pag. 247 B Chap. 15 Vers. 2 Pag. 520 C Chap. 16 Vers. 3 Pag. 756 E Chap. 16 Vers. 30 Pag. 315 B Chap. 18 Vers. 31 Pag. 720 C Chap. 23 Vers. 4 Pag. 127 C Chap. 36 Vers. 21 Pag. 90 E Chap. 36 Vers. 25 Pag. 524 D Chap. 36 Vers. 27 Pag. 13 A Chap. 37 Vers. 1 Pag. 244 A Chap. 37 Vers. 10 Pag. 690 E Chap. 37 Vers. 27 Pag. 125 A Chap. 38 Vers. 9 Pag. 383 B Chap. 42 Vers. 13 Pag. 265 A Chap. 43 Vers. 16 Pag. 675 D Daniel . Chap. 9 Vers. 4 Pag. 713 E Chap. 9 Vers. 13 Pag. 774 E Chap. 12 Vers. 3 Pag. 555 B Chap. 12 Vers. 3 Pag. 771 B Chap. 12 Vers. 10 Pag. 1 D Hosea . Chap. 1 Vers. 2 Pag. 133 D Chap. 2 Vers. 14 Pag. 119 D Chap. 3 Vers. 5 Pag. 189 E Chap. 4 Vers. 2 Pag. 40 B Chap. 4 Vers. 2 Pag. 523 A Chap. 5 Vers. 15 Pag. 401 E Chap. 5 Vers. 10 Pag. 637 A Chap. 6 Vers. 2 Pag. 214 B Chap. 6 Vers. 6 Pag. 536 D Chap. 8 Vers. 12 Pag. 243 C Chap. 8 Vers. 12 Pag. 706 D Chap. 9 Vers. 10 Pag. 685 B Chap. 11 Vers. 4 Pag. 118 D Chap. 11 Vers. 4 Pag. 720 B Chap. 14 Vers. 2 Pag. 152 D Chap. 14 Vers. 2 Pag. 236 E Chap. 14 Vers. 9 Pag. 758 C Amos. Chap. 6 Vers. 6 Pag. 176 C Chap. 9 Vers. 7 Pag. 463 A Chap. 9 Vers. 8 Pag. 150 C Chap. 9 Vers. 8 Pag. 675 A Chap. 9 Vers. 11 Pag. 125 C Obadiah . Chap. 1 Vers. 21 Pag. 444 E Jonah . Chap. 2 Vers. 2 Pag. 176 A Micah . Chap. 4 Vers. 5 Pag. 91 A Chap. 6 Vers. 5 Pag. 734 D Chap. 7 Vers. 14 , 15 , 19 Pag. 221 C Chap. 7 Vers. 14 , 15 , 19 Pag. 538 E Habakkuk . Chap. 1 Vers. 5 Pag. 506 B Zephaniah . Chap. 1 Vers. 15 , 16 Pag. 591 E Chap. 2 Vers. 1 Pag. 568 B Zechariah . Chap. 1 Vers. 9 , 13 , 14 , 19 Pag. 133 D Chap. 5 Vers. 5 , 11 Pag. 278 A Chap. 6 Vers. 11 Pag. 371 B Chap. 8 Vers. 16 Pag. 597 A Chap. 10 Vers. 5 Pag. 18 A Chap. 11 Vers. 8 Pag. 532 A Chap. 11 Vers. 10 Pag. 495 A Chap. 12 Vers. 6 Pag. 125 A Chap. 14 Vers. 16 , 17 Pag. 575 A Chap. 14 Vers. 21 Pag. 108 D Chap. 14 Vers. 21 Pag. 110 A Malachi . Chap. 1 Vers. 2 , 3 , 4 Pag. 103 D Chap. 1 Vers. 4 Pag. 779 D Chap. 1 Vers. 6 Pag. 684 E Chap. 1 Vers. 14 Pag. 313 C Chap. 4 Vers. 2 Pag. 6 C Chap. 4 Vers. 2 Pag. 698 A Chap. 4 Vers. 6 Pag. 442 A 2 Esdras . Chap. 6 Vers. 8 , 9 Pag. 103 D Chap. 15 Vers. 16 Pag. 618 A Chap. 15 Vers. 16 Pag. 686 B Judeth . Chap. 13 Vers. 9 Pag. 20 E Wisdom . Chap. 2 Vers. 22 Pag. 531 D Chap. 4 Vers. 13 Pag. 513 A Chap. 7 Vers. 25 Pag. 762 C Chap. 7 Vers. 27 Pag. 448 B Chap. 8 Vers. 8 Pag. 766 C Chap. 14 Vers. 7 Pag. 5 E Chap. 16 Vers. 21 Pag. 530 C Ecclesiasticus . Chap. 4 Vers. 17 , 18 , 19 Pag. 757 D Chap. 10 Vers. 12 Pag. 437 A Chap. 24 Vers. 21 Pag. 763 E Chap. 25 Vers. 15 Pag. 17 A Chap. 25 Vers. 26 Pag. 561 A Chap. 33 Vers. 7 , 12 Pag. 569 D Matthew . Chap. 1 Vers. 19 Pag. 730 A Chap. 1 Vers. 21 Pag. 650 B Chap. 5 Vers. 18 , 19 Pag. 477 D Chap. 5 Vers. 18 , 19 Pag. 797 D Chap. 5 Vers. 20 Pag. 242 E Chap. 5 Vers. 21 , 22 Pag. 450 A Chap. 5 Vers. 21 , 22 Pag. 723 C Chap. 5 Vers. 24 Pag. 306 D Chap. 5 Vers. 25 Pag. 345 D Chap. 5 Vers. 30 Pag. 723 C Chap. 5 Vers. 31 Pag. 725 A Chap. 5 Vers. 45 Pag. 285 C Chap. 6 Vers. 12 Pag. 684 E Chap. 6 Vers. 12 Pag. 794 D Chap. 7 Vers. 14 Pag. 680 D Chap. 8 Vers. 17 Pag. 152 E Chap. 10 Vers. 25 Pag. 475 D Chap. 10 Vers. 37 Pag. 304 B Chap. 11 Vers. 28 , 29 Pag. 4 C Chap. 11 Vers. 28 , 29 Pag. 57 D Chap. 11 Vers. 28 , 29 Pag. 109 C Chap. 11 Vers. 28 , 29 Pag. 527 B Chap. 12 Vers. 12 Pag. 577 E Chap. 12 Vers. 50 Pag. 699 B Chap. 12 Vers. 50 Pag. 642 C Chap. 13 Vers. 9 Pag. 642 D Chap. 13 Vers. 11 Pag. 387 B Chap. 13 Vers. 52 Pag. 1 B Chap. 14 Vers. 20 Pag. 207 E Chap. 14 Vers. 26 Pag. 736 E Chap. 15 Vers. 4 Pag. 305 C Chap. 16 Vers. 22 Pag. 794 C Chap. 17 Vers. 11 , 12 Pag. 442 B Chap. 19 Vers. 12 Pag. 537 B Chap. 20 Vers. 3 , 6 Pag. 179 A Chap. 20 Vers. 3 , 6 Pag. 371 E Chap. 20 Vers. 25 Pag. 686 A Chap. 21 Vers. 2 Pag. 528 E Chap. 21 Vers. 32 Pag. 771 B Chap. 22 Vers. 21 Pag. 684 E Chap. 22 Vers. 37 Pag. 704 D Chap. 22 Vers. 37 Pag. 710 A Chap. 22 Vers. 38 Pag. 712 D Chap. 22 Vers. 37 , 39 Pag. 691 E Chap. 23 Vers. 8 , 10 Pag. 570 B Chap. 23 Vers. 13 Pag. 562 C Chap. 23 Vers. 19 Pag. 59 B Chap. 23 Vers. 23 Pag. 519 A Chap. 23 Vers. 24 Pag. 315 A Chap. 23 Vers. 27 Pag. 720 B Chap. 23 Vers. 35 Pag. 643 E Chap. 23 Vers. 37 Pag. 752 E Chap. 24 Vers. 12 Pag. 562 D Chap. 24 Vers. 24 Pag. 211 B Chap. 25 Vers. 21 Pag. 170 A Chap. 26 Vers. 26 Pag. 212 E Chap. 26 Vers. 28 Pag. 152 E Chap. 26 Vers. 64 Pag. 252 A Chap. 28 Vers. 19 Pag. 524 C Chap. 28 Vers. 18 , 19 , 21 Pag. 291 A Mark. Chap. 1 Vers. 23 Pag. 574 D Chap. 4 Vers. 28 Pag. 512 D Chap. 4 Vers. 32 Pag. 769 C Chap. 5 Vers. 2 Pag. 528 D Chap. 7 Vers. 21 Pag. 559 C Chap. 7 Vers. 33 Pag. 125 E Chap. 8 Vers. 36 Pag. 639 E Chap. 9 Vers. 24 Pag. 672 C Chap. 16 Vers. 16 Pag. 32 B Luke . Chap. 1 Vers. 17 Pag. 164 D Chap. 2 Vers. 14 Pag. 346 B Chap. 2 Vers. 31 Pag. 393 B Chap. 2 Vers. 32 Pag. 542 E Chap. 2 Vers. 49 Pag. 304 C Chap. 3 Vers. 23 Pag. 431 D Chap. 3 Vers. 38 Pag. 45 E Chap. 4 Vers. 6 Pag. 18 C Chap. 4 Vers. 18 Pag. 109 C Chap. 4 Vers. 18 Pag. 795 A Chap. 10 Vers. 17 Pag. 19 D Chap. 10 Vers. 28 Pag. 710 C Chap. 10 Vers. 30 Pag. 721 E Chap. 10 Vers. 31 Pag. 337 D Chap. 11 Vers. 4 Pag. 152 E Chap. 11 Vers. 41 Pag. 650 E Chap. 13 Vers. 7 Pag. 520 E Chap. 13 Vers. 15 Pag. 577 D Chap. 14 Vers. 23 Pag. 126 C Chap. 14 Vers. 23 Pag. 454 B Chap. 16 Vers. 15 Pag. 734 A Chap. 19 Vers. 16 Pag. 95 D Chap. 19 Vers. 33 Pag. 90 B Chap. 20 Vers. 36 Pag. 285 E Chap. 21 Vers. 19 Pag. 630 D Chap. 24 Vers. 13 Pag. 608 D Chap. 24 Vers. 21 Pag. 564 B Chap. 24 Vers. 26 , 27 Pag. 386 A Chap. 24 Vers. 49 Pag. 569 A John . Vers. 14 Pag. 122 E Vers. 14 Pag. 137 C Vers. 14 Pag. 363 E Vers. 16 Pag. 55 A Vers. 16 Pag. 568 B Vers. 26 Pag. 687 A Vers. 47 Pag. 595 C Chap. 2 Vers. 21 Pag. 123 A Chap. 3 Vers. 18 Pag. 483 C Chap. 3 Vers. 92 Pag. 165 C Chap. 3 Vers. 36 Pag. 24 C Chap. 3 Vers. 36 Pag. 483 D Chap. 4 Vers. 14 Pag. 763 E Chap. 4 Vers. 22 Pag. 123 E Chap. 4 Vers. 23 Pag. 595 A Chap. 5 Vers. 34 Pag. 720 C Chap. 5 Vers. 39 Pag. 326 E Chap. 5 Vers. 39 Pag. 491 D Chap. 5 Vers. 44 Pag. 555 A Chap. 5 Vers. 44 Pag. 746 E Chap. 5 Vers. 42 Pag. 715 E Chap. 6 Vers. 32 , 63 Pag. 224 C Chap. 6 Vers. 33 , 50 , 51 Pag. 530 D Chap. 6 Vers. 35 Pag. 575 B Chap. 6 Vers. 44 Pag. 121 B Chap. 7 Vers. 17 Pag. 1 E Chap. 7 Vers. 37 Pag. 6 A Chap. 7 Vers. 39 Pag. 508 E Chap. 7 Vers. 39 Pag. 575 C Chap. 8 Vers. 23 Pag. 209 C Chap. 8 Vers. 35 Pag. 105 C Chap. 8 Vers. 35 Pag. 108 A Chap. 8 Vers. 44 Pag. 484 B Chap. 8 Vers. 50 Pag. 581 B Chap. 8 Vers. 59 Pag. 190 A Chap. 10 Vers. 1 Pag. 405 E Chap. 10 Vers. 27 Pag. 325 A Chap. 12 Vers. 24 Pag. 719 A Chap. 12 Vers. 28 , 29 Pag. 261 B Chap. 50 Vers. 50 Pag. 573 C Chap. 13 Vers. 34 Pag. 257 E Chap. 14 Vers. 1 Pag. 773 C Chap. 14 Vers. 6 Pag. 679 D Chap. 14 Vers. 6 Pag. 744 C Chap. 14 Vers. 30 Pag. 273 B Chap. 16 Vers. 2 Pag. 14 B Chap. 16 Vers. 8 Pag. 180 C Chap. 17 Vers. 6 Pag. 163 B Chap. 17 Vers. 19 Pag. 180 C Chap. 17 Vers. 21 Pag. 715 A Chap. 20 Vers. 29 Pag. 572 A Acts. Vers. 1 Pag. 569 A Vers. 5 Pag. 157 D Chap. 2 Vers. 37 Pag. 671 C Chap. 2 Vers. 38 Pag. 158 D Chap. 2 Vers. 47 Pag. 595 A Chap. 2 Vers. 47 Pag. 758 B Chap. 3 Vers. 26 Pag. 606 A Chap. 3 Vers. 27 Pag. 223 A Chap. 4 Vers. 32 Pag. 714 C Chap. 5 Vers. 20 Pag. 710 A Chap. 5 Vers. 9 Pag. 176 C Chap. 7 Vers. 51 Pag. 720 B Chap. 11 Vers. 26 Pag. 731 D Chap. 12 Vers. 1 Pag. 699 E Chap. 13 Vers. 10 Pag. 14 D Chap. 13 Vers. 22 Pag. 57 D Chap. 13 Vers. 38 Pag. 151 D Chap. 13 Vers. 41 Pag. 506 A Chap. 46 Vers. 46 Pag. 495 D Chap. 46 Vers. 47 Pag. 167 A Chap. 15 Vers. 16 Pag. 155 C Chap. 15 Vers. 24 Pag. 552 E Chap. 17 Vers. 6 Pag. 652 A Chap. 26 Vers. 26 Pag. 687 D Chap. 26 Vers. 31 Pag. 524 C Chap. 20 Vers. 29 Pag. 733 E Chap. 21 Vers. 26 Pag. 417 D Chap. 26 Vers. 9 Pag. 14 B Chap. 26 Vers. 18 Pag. 774 E Chap. 26 Vers. 19 Pag. 126 D Chap. 26 Vers. 19 Pag. 720 D Chap. 26 Vers. 22 Pag. 564 C Romans . Chap. 1 Vers. 16 Pag. 19 C Chap. 1 Vers. 28 Pag. 397 E Chap. 1 Vers. 28 Pag. 637 B Chap. 3 Vers. 20 Pag. 769 A Chap. 3 Vers. 23 Pag. 740 B Chap. 3 Vers. 23 Pag. 771 E Chap. 3 Vers. 23 Pag. 788 C Chap. 3 Vers. 25 , 26 Pag. 696 E Chap. 4 Vers. 3 , 8 Pag. 151 E Chap. 4 Vers. 5 Pag. 34 D Chap. 4 Vers. 18 Pag. 721 D Chap. 4 Vers. 14 Pag. 55 C Chap. 6 Vers. 3 Pag. 222 B Chap. 6 Vers. 8 Pag. 792 B Chap. 6 Vers. 13 Pag. 55 C Chap. 6 Vers. 17 Pag. 435 C Chap. 6 Vers. 19 Pag. 787 B Chap. 7 Vers. 4 Pag. 166 D Chap. 7 Vers. 9 Pag. 14 D Chap. 7 Vers. 13 Pag. 103 C Chap. 7 Vers. 14 Pag. 403 E Chap. 7 Vers. 14 Pag. 770 D Chap. 7 Vers. 17 Pag. 288 B Chap. 8 Vers. 9 Pag. 472 E Chap. 8 Vers. 13 Pag. 750 D Chap. 8 Vers. 13 Pag. 780 D Chap. 8 Vers. 3 Pag. 19 B Chap. 8 Vers. 3 Pag. 795 D Chap. 8 Vers. 4 Pag. 247 E Chap. 8 Vers. 16 Pag. 285 D Chap. 8 Vers. 17 Pag. 792 B Chap. 8 Vers. 26 Pag. 125 B Chap. 9 Vers. 27 Pag. 143 B Chap. 9 Vers. 27 Pag. 596 A Chap. 9 Vers. 29 Pag. 719 D Chap. 10 Vers. 3 Pag. 791 D Chap. 11 Vers. 10 Pag. 579 E Chap. 11 Vers. 26 Pag. 33 B Chap. 11 Vers. 26 Pag. 561 E Chap. 12 Vers. 9 Pag. 715 B Chap. 13 Vers. 12 Pag. 543 D Chap. 13 Vers. 14 Pag. 457 B Chap. 16 Vers. 16 Pag. 728 E Chap. 16 Vers. 19 Pag. 21 E 1 Corinthians . Chap. 2 Vers. 6 Pag. 388 D Chap. 2 Vers. 8 Pag. 770 A Chap. 2 Vers. 14 Pag. 634 A Chap. 3 Vers. 3 Pag. 731 C Chap. 3 Vers. 3 Pag. 788 E Chap. 3 Vers. 6 , 7 , 9 Pag. 660 C Chap. 3 Vers. 9 Pag. 118 B Chap. 3 Vers. 17 Pag. 22 D Chap. 3 Vers. 17 Pag. 650 C Chap. 3 Vers. 23 Pag. 56 A Chap. 4 Vers. 8 Pag. 131 D Chap. 5 Vers. 8 Pag. 576 C Chap. 6 Vers. 7 Pag. 402 E Chap. 6 Vers. 17 Pag. 495 B Chap. 6 Vers. 17 Pag. 499 C Chap. 6 Vers. 17 Pag. 715 A Chap. 6 Vers. 20 Pag. 227 E Chap. 6 Vers. 20 Pag. 55 D Chap. 7 Vers. 21 Pag. 101 B Chap. 8 Vers. 1 Pag. 716 A Chap. 8 Vers. 4 Pag. 225 E Chap. 9 Vers. 9 Pag. 429 E Chap. 9 Vers. 13 Pag. 258 D Chap. 9 Vers. 27 Pag. 162 D Chap. 10 Vers. 1 , 2 Pag. 222 A Chap. 10 Vers. 3 , 4 Pag. 212 C Chap. 10 Vers. 3 , 4 Pag. 533 D Chap. 11 Vers. 9 Pag. 642 D Chap. 12 Vers. 13 Pag. 222 A Chap. 12 Vers. 28 Pag. 452 E Chap. 12 Vers. 31 Pag. 679 E Chap. 13 Vers. 10 Pag. 771 C Chap. 13 Vers. 13 Pag. 714 C Chap. 14 Vers. 20 Pag. 289 C Chap. 15 Vers. 43 Pag. 730 E Chap. 15 Vers. 45 Pag. 3 C Chap. 15 Vers. 46 , 47 Pag. 27 D Chap. 15 Vers. 46 , 47 Pag. 778 E Chap. 15 Vers. 47 Pag. 94 E Chap. 15 Vers. 47 Pag. 103 E Chap. 15 Vers. 47 Pag. 523 A Chap. 15 Vers. 50 Pag. 748 D 2 Corinthians . Chap. 1 Vers. 10 Pag. 552 C Chap. 3 Vers. 5 Pag. 12 C Chap. 3 Vers. 6 Pag. 165 B Chap. 3 Vers. 9 Pag. 19 A Chap. 3 Vers. 13 Pag. 9 B Chap. 3 Vers. 17 Pag. 783 D Chap. 3 Vers. 18 Pag. 751 E Chap. 3 Vers. 18 Pag. 711 D Chap. 4 Vers. 7 Pag. 384 B Chap. 4 Vers. 17 Pag. 302 B Chap. 5 Vers. 20 Pag. 684 A Chap. 5 Vers. 21 Pag. 34 C Chap. 5 Vers. 24 Pag. 255 E Chap. 5 Vers. 1 Pag. 721 B Chap. 6 Vers. 10 Pag. 174 C Chap. 6 Vers. 16 Pag. 125 E Chap. 8 Vers. 12 Pag. 327 C Chap. 10 Vers. 5 Pag. 473 D Chap. 10 Vers. 5 Pag. 551 E Chap. 10 Vers. 5 Pag. 627 E Chap. 10 Vers. 2 Pag. 165 D Chap. 10 Vers. 2 Pag. 563 B Chap. 11 Vers. 3 Pag. 11 D Chap. 11 Vers. 3 Pag. 560 D Chap. 11 Vers. 3 Pag. 627 A Chap. 11 Vers. 13 Pag. 562 A Chap. 11 Vers. 13 Pag. 749 C Chap. 12 Vers. 16 Pag. 302 B Chap. 13 Vers. 3 Pag. 133 E Chap. 13 Vers. 4 Pag. 730 E Chap. 13 Vers. 11 Pag. 446 D Galatians . Chap. 1 Vers. 16 Pag. 192 A Chap. 2 Vers. 10 Pag. 769 A Chap. 2 Vers. 10 Pag. 791 E Chap. 2 Vers. 16 Pag. 607 D Chap. 3 Vers. 1 Pag. 687 A Chap. 3 Vers. 3 Pag. 619 A Chap. 3 Vers. 7 , 26 Pag. 285 E Chap. 3 Vers. 24 Pag. 163 A Chap. 3 Vers. 24 Pag. 773 C Chap. 4 Vers. 1 Pag. 107 E Chap. 4 Vers. 23 Pag. 156 A Chap. 4 Vers. 26 Pag. 38 A Chap. 4 Vers. 30 Pag. 103 D Chap. 4 Vers. 30 Pag. 528 C Chap. 5 Vers. 7 Pag. 618 D Chap. 5 Vers. 9 Pag. 751 A Chap. 5 Vers. 17 Pag. 774 C Chap. 5 Vers. 20 Pag. 560 C Chap. 5 Vers. 20 Pag. 777 D Chap. 6 Vers. 1 Pag. 772 B Chap. 6 Vers. 16 Pag. 596 D Ephesians . Chap. 1 Vers. 4 Pag. 166 C Chap. 1 Vers. 4 Pag. 642 D Chap. 1 Vers. 17 , 18 Pag. 12 B Chap. 2 Vers. 2 Pag. 18 C Chap. 2 Vers. 10 Pag. 173 C Chap. 2 Vers. 10 Pag. 608 B Chap. 2 Vers. 12 Pag. 339 D Chap. 2 Vers. 15 Pag. 18 E Chap. 2 Vers. 22 Pag. 125 C Chap. 3 Vers. 8 Pag. 733 D Chap. 3 Vers. 14 , 21 Pag. 116 A Chap. 4 Vers. 7 Pag. 448 B Chap. 4 Vers. 12 , 13 Pag. 561 E Chap. 4 Vers. 14 Pag. 610 D Chap. 4 Vers. 14 , 15 Pag. 593 C Chap. 4 Vers. 26 Pag. 186 D Chap. 4 Vers. 26 Pag. 438 B Chap. 5 Vers. 2 Pag. 500 D Chap. 5 Vers. 14 Pag. 721 D Chap. 5 Vers. 25 Pag. 165 C Chap. 5 Vers. 26 Pag. 209 A Chap. 5 Vers. 30 , 31 , 32 Pag. 308 B Chap. 6 Vers. 1 Pag. 304 C Chap. 6 Vers. 12 Pag. 429 B Chap. 6 Vers. 14 Pag. 627 B Philippians . Chap. 1 Vers. 9 Pag. 412 C Chap. 2 Vers. 9 , 10 Pag. 90 D Chap. 2 Vers. 15 Pag. 753 B Chap. 3 Vers. 2 Pag. 734 A Chap. 3 Vers. 8 Pag. 719 C Chap. 3 Vers. 14 Pag. 108 D Chap. 4 Vers. 13 Pag. 477 A Colossians . Chap. 1 Vers. 9 , 18 Pag. 12 B Chap. 1 Vers. 13 Pag. 704 C Chap. 1 Vers. 27 Pag. 687 C Chap. 1 Vers. 29 Pag. 562 B Chap. 2 Vers. 5 Pag. 142 A Chap. 2 Vers. 6 Pag. 91 A Chap. 2 Vers. 12 Pag. 720 A Chap. 2 Vers. 15 Pag. 534 E Chap. 2 Vers. 17 Pag. 564 B Chap. 2 Vers. 19 Pag. 690 D Chap. 3 Vers. 1 Pag. 138 A Chap. 3 Vers. 4 Pag. 573 C Chap. 3 Vers. 5 Pag. 770 E Chap. 3 Vers. 10 Pag. 13 B Chap. 4 Vers. 12 Pag. 561 D 1 Thessalonians . Chap. 2 Vers. 6 Pag. 302 B Chap. 4 Vers. 8 Pag. 308 D Chap. 5 Vers. 22 Pag. 274 D 2 Thessalonians . Chap. 2 Vers. 2 Pag. 625 C Chap. 2 Vers. 11 Pag. 509 C Chap. 3 Vers. 5 Pag. 717 D 1 Timothie . Chap. 1 Vers. 1 Pag. 773 C Chap. 1 Vers. 5 Pag. 682 D Chap. 1 Vers. 10 Pag. 548 C Chap. 2 Vers. 2 Pag. 566 D Chap. 2 Vers. 6 Pag. 58 A Chap. 2 Vers. 14 Pag. 461 C Chap. 3 Vers. 1 Pag. 378 C Chap. 5 Vers. 4 Pag. 305 D Chap. 6 Vers. 3 Pag. 548 D Chap. 6 Vers. 3 , 4 Pag. 116 C Chap. 6 Vers. 10 Pag. 437 B Chap. 6 Vers. 17 Pag. 497 B 2 Timothie . Chap. 1 Vers. 5 Pag. 481 C Chap. 1 Vers. 6 Pag. 690 A Chap. 1 Vers. 13 Pag. 548 D Chap. 1 Vers. 14 Pag. 404 D Chap. 2 Vers. 3 Pag. 357 D Chap. 2 Vers. 7 Pag. 12 C Chap. 2 Vers. 11 Pag. 149 E Chap. 2 Vers. 12 Pag. 224 C Chap. 2 Vers. 22 Pag. 220 E Chap. 3 Vers. 12 Pag. 546 B Chap. 4 Vers. 7 , 8 Pag. 178 E Titus . Chap. 2 Vers. 11 Pag. 545 E Chap. 2 Vers. 11 Pag. 610 B Chap. 2 Vers. 15 Pag. 305 A Hebrews . Chap. 1 Vers. 6 , 20 Pag. 55 A Chap. 1 Vers. 12 Pag. 716 B Chap. 2 Vers. 1 Pag. 645 E Chap. 2 Vers. 2 , 3 Pag. 309 A Chap. 2 Vers. 15 Pag. 773 C Chap. 3 Vers. 7 Pag. 325 B Chap. 3 Vers. 18 , 19 Pag. 483 E Chap. 3 Vers. 19 Pag. 208 E Chap. 4 Vers. 12 , 13 Pag. 472 C Chap. 5 Vers. 13 Pag. 388 D Chap. 6 Vers. 1 Pag. 514 D Chap. 9 Vers. 7 , 12 Pag. 363 A Chap. 9 Vers. 13 Pag. 525 A Chap. 10 Vers. 12 , 13 Pag. 157 A Chap. 10 Vers. 22 , 23 Pag. 525 A Chap. 10 Vers. 29 Pag. 106 B Chap. 10 Vers. 38 , 39 Pag. 606 E Chap. 11 Vers. 1 Pag. 143 D Chap. 11 Vers. 4 Pag. 21 D Chap. 11 Vers. 5 Pag. 329 D Chap. 11 Vers. 20 Pag. 170 E Chap. 11 Vers. 34 Pag. 477 A Chap. 12 Vers. 4 Pag. 168 A Chap. 12 Vers. 22 Pag. 125 B Chap. 13 Vers. 5 Pag. 465 D Chap. 13 Vers. 8 Pag. 664 C Chap. 13 Vers. 10 Pag. 59 B James . Chap. 1 Vers. 8 Pag. 330 A Chap. 1 Vers. 17 Pag. 542 C Chap. 1 Vers. 19 Pag. 325 A Chap. 2 Vers. 7 Pag. 91 B Chap. 2 Vers. 10 Pag. 243 B Chap. 2 Vers. 14 , 17 , 20 , 22 , Pag. 146 A Chap. 2 Vers. 23 Pag. 153 C Chap. 3 Vers. 17 Pag. 308 A Chap. 4 Vers. 4 Pag. 560 C Chap. 5 Vers. 12 Pag. 649 E 1 Peter . Chap. 1 Vers. 8 Pag. 571 E Chap. 1 Vers. 13 Pag. 627 A Chap. 1 Vers. 22 Pag. 680 B Chap. 2 Vers. 7 Pag. 90 C Chap. 4 Vers. 1 Pag. 15 D Chap. 4 Vers. 1 , 2 Pag. 58 B Chap. 4 Vers. 3 Pag. 749 C Chap. 4 Vers. 4 Pag. 81 D Chap. 5 Vers. 3 Pag. 454 A Chap. 5 Vers. 8 Pag. 484 E 2 Peter . Chap. 1 Vers. 4 Pag. 308 C Chap. 1 Vers. 5 , 6 , 7 Pag. 717 A Chap. 2 Vers. 5 Pag. 570 E Chap. 3 Vers. 12 Pag. 434 B Chap. 3 Vers. 18 Pag. 515 A 1 John . Chap. 1 Vers. 1 Pag. 391 A Chap. 1 Vers. 8 Pag. 771 A Chap. 1 Vers. 10 Pag. 771 E Chap. 2 Vers. 1 Pag. 790 D Chap. 2 Vers. 2 Pag. 89 A Chap. 2 Vers. 12 Pag. 108 A Chap. 2 Vers. 13 Pag. 178 A Chap. 2 Vers. 13 , 14 Pag. 358 C Chap. 2 Vers. 20 Pag. 99 A Chap. 3 Vers. 2 Pag. 711 C Chap. 3 Vers. 8 Pag. 18 A Chap. 3 Vers. 18 , 19 , 20 Pag. 341 D Chap. 4 Vers. 18 Pag. 681 D Chap. 5 Vers. 3 Pag. 706 C Chap. 5 Vers. 8 Pag. 524 D Chap. 5 Vers. 18 Pag. 199 A 3 John . Vers. 2 Pag. 608 D Jude . Vers. 3 Pag. 537 C Vers. 5 Pag. 221 A Vers. 11 Pag. 509 C Vers. 14 Pag. 681 A Revelations . Chap. 1 Vers. 10 Pag. 569 B Chap. 1 Vers. 10 Pag. 581 E Chap. 2 Vers. 7 Pag. 5 D Chap. 2 Vers. 20 Pag. 444 B Chap. 2 Vers. 25 Pag. 690 A Chap. 3 Vers. 11 Pag. 422 D Chap. 3 Vers. 17 Pag. 531 C Chap. 4 Vers. 1 Pag. 785 D Chap. 4 Vers. 8 Pag. 414 E Chap. 6 Vers. 15 , 16 Pag. 557 A Chap. 8 Vers. 10 Pag. 351 E Chap. 11 Vers. 8 Pag. 538 E Chap. 11 Vers. 8 Pag. 730 E Chap. 11 Vers. 15 Pag. 156 B Chap. 11 Vers. 15 Pag. 553 D Chap. 12 Vers. 1 Pag. 48 E Chap. 12 Vers. 9 Pag. 11 A Chap. 13 Vers. 9 Pag. 642 D Chap. 13 Vers. 15 Pag. 114 E Chap. 17 Vers. 14 Pag. 524 E Chap. 18 Vers. 13 Pag. 162 D Chap. 19 Vers. 10 Pag. 444 C Chap. 21 Vers. 2 Pag. 167 C Chap. 21 Vers. 3 Pag. 125 A Chap. 21 Vers. 7 , 8 Pag. 106 B Chap. 21 Vers. 7 , 8 Pag. 497 A Chap. 21 Vers. 7 , 8 Pag. 593 C Chap. 21 Vers. 9 Pag. 308 A Chap. 21 Vers. 10 , 27 Pag. 125 A Chap. 21 Vers. 11 Pag. 467 B Chap. 21 Vers. 17 Pag. 750 C Chap. 22 Vers. 2 Pag. 6 A Chap. 22 Vers. 11 Pag. 650 C Chap. 22 Vers. 20 Pag. 773 D

An Index of the more gross Errata , which have escaped . As for others meerly literal faults and accents , the judicious Reader is desired to excuse them , and the other , and to amend them as he meets with them .

Pag. Vers . Line .

1 〈◊〉 a Pentateuch . 4 a. 6 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 b. 10 innitar 5 d. 7 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 9 d. 9 pars 10 c 5 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 13 d. 7 been 14. b5 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 c. 7 which 16 a. 2 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 c. 5 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 17 a. 2 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 19 d. 1 upon 21 a. 7 dele ye though 22 a. 9 Heel b. 5 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 b. 9 the d. 6 the 23 e. 5 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 24 a. 2. bad 46 d. 2 d. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 d. 5 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 58 c. 7 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 60 b. 4 my 96 c. 6 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 99 b. 9 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 102 e. 4 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 104 c. 6 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 109 b. 3 imployed 112 c. 2 none 116 d. 8 amnem 136 a. 3 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 143 a. 5 sornace rutilat e. 5 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 d. 5 overcame 155 b. 4 Mostel 165 a. 7 Simon 169 e. 1 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 172 b 4 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 174 b. 2 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 177 d. 8 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 179 a. 8 dele that 185 c. 8 lateris 94 b. 6 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 196 b. 8 carnis , terrena 201 a. 5 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 208 c. 7 eat 209 c. 7 this is 213 d. 7 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 228 b. 5 world 229 c. 10 recto 246 c. 5 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 c. 7 dele not 256 d. 1 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 260 d. 6 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 266 d. 2 inultum d. 6 laws 268 a. 7 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 270 a 5 d. 9 Aldrovandus 275 b. 4 failing 279 a. 10 net d. 6 Sesquipedalia 287 b. 10 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 d. 9 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 289 b. 9 nourish 294 d. 2 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 295 d. 2 is to be 297 e. 5 Aeacus 305 he be 318 b. 6 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 321 d. 1 crime 326 a. 7 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 328 a. 4 it 329 a. 2 affections 331 e. 7 it s 334 a. 8. may walk 336 d. 6 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 355 c. 5. Nashon 356 a. 8. the father of 361 a. 1 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 374 c. 10 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 d. 1 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 380 b. 3 absorbere 384 c 8 those e. 7 quarrel with 391 b. 2 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 394 c. 5 is that d. 4 the God 398 a. 1 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 399 b. 8 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 e. 2 provoke 400 c. 4 homini d. 2 dirimunt 401 b. 5 arguuntur 406 a. 8 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 412 a. 4 numerus 416 c. 1 sins 421 d. 9 are 429 b. 2 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 433 e. 6 worse 437 c. 1 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 443 b. 5 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 d. 6 these 445 c. 6 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 448 b. 3 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 d. 8 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 449 b. 5 God 450 e. 2 omni 451 a. 7 his poor 460 c. 10 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 477 c. 2 God 484 a. 8 ye 488 c. 8 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 491 e. 3.13.18 . 492 a. 1 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 493 c. 7 Nathans 494 a. 7 dele be 495 c. 4 this d 8 in marg. 13. 504 a. 2 dele ands 506 c. 6 hands d. 6 servant 507 b. 1. king 508 d. 6 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 d. 8 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 509 b. 3 swallow 512 b 1. ablactare 514 b. 2 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 518 d. 2 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 d. 7 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 519 a. 2 imposed a. 2 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 522 c. 4 Mnenis 529 d. 3 have these 532 d. 9 as Homer 536 a. 7 secedit 538 c. 9 direct 541 c. 6 Messiah 546 b. 2 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 547 b. 2 distressers 561 a. 2 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 d. 10 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 565 c. 2 for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 574 c. 2 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 575 d. 1 impinguatus 576 c. 6 d. 4 e. 2 Raamses 578 a. 1 ones own d. 7 every 579 d. 2 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 585 e. 3 seeing 591 c 6 seeleratum 597 b 7 b 8 adde a 605 b. 8 captive 611 c. 5. dum-amnis 612 c. 5 nium 618 e. 6 omnium 621 d. 6 dele and 623 d. 6 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 629 c. 5 reasonable 642 e. 3 loved 645 a. 3 adde , from 650 b. 4 1.21 , 653 b. 3 casualty 659 d. 8 dele are the 663 d 9 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ossidue 665 a. 4 peregrina 668 d. 5 purgatamque 669 e. 6 paroshus 670 e. 6 & tineis 677 c. 1 e. 2 premises 678 c. 1 c. 2 requests e. 8 other 679 b. 2 soveraign 680 a. 6 is not only 682 d. 8 Echeneis 684 c. 7 love 686 c. 4 prudence — so to 691 c. 7. adde are 694 c. 5 distinguished 704 b. 4. 1.22 . 706 b. 2 cellent 708 a. 5 quà quàm 712 b. 3 ac 714 c. 10.13 . ult. 716 d. 5 God 732 c. 1 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 c. 4 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 733d 2 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 736 b. 2 principatus b. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 748 b. 2 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 753 d. 1 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 c. 1 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 754 a. 4 - vour to b. 2. depravations b. 5 Index e. 5 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 755 b. 9 in terram d. 7 injuriously 762 c. 8 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 764 d. 5 phrase 766 d. 9. Jer. 51.9 . 767 d. 7 Ecclus. 768 b. 6 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 769 a. 2 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 b. 8 there 772 c. 4 Anathema 773 b. 3 columbos c. 3 endangers 778 c. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 779 d 5 check 781 a. 7 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 782 a. 7 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 783 e 3 Chron. 7. 788 c. 6 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 789 b. 8 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 d. 6 disrespects 790 c. 7 Christ 795 c. 5 walks 803 b. 1 wrath d. 5 as his .